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ANSWER TO A JESUIT;
WITH
CAMBRIDGE:
PRINTED AT THE PITT PRESS, BY JOHN SMITH,
PRINTER TO THE UNIVERSITY.
The
Jesuit, whose Challenge called forth this noble
Answer, was William Malone, though the initials affixed to
his Challenge are W. B. The reason of this discrepancy
I cannot explain. The same man published a Reply to
Usher's Answer, " permissu Superiorum," in the year 1627,
in the Preface to which he has
given an account of the
IV ADVERTISEMENT.
J. S.
CAMBRIDGE, May, 1835.
ERRATUM.
In page 185, note 72, correct as follows :
PAGK
AN Answer to a Challenge made by a Jesuit in Ireland. ... 1
A CHALLENGE
MADE BY A JESUIT IN IRELAND:
WHEUE I N
JAMES,
BY THE GRACE OF GOD
KING OF GREAT BRITAIN, FRANCE, AND IRELAND,
DEFENDER OF THE FAITH, <kc.
]
of Theodosius the younger, that it was his use to reason
heard you blessed you ; and the eye which saw you, gave
witness to you. But of all other things which I observed,
would be found that they have only the shell without the
kernel, and we the kernel without the shell; they having
retained certain words and rites of the ancient Church,
but applied them to a new invented doctrine and we on ;
can never look upon, but those verses of the poet run
always in my mind :
6
5
Acts xx vi. 2(5. Merc. Gallobelgic. Ann. 1623.
Xll THE EPISTLE DEDICATORY.
" 7
What my books do declare,
religion is, my my pro-
fession and my behaviour do shew : and I
hope in God,
I shall never live to be thought otherwise ; sure I am I
God is
my judge, it hath been so great a grief unto me,
that it hath been like thorns in mine eye*, and pricks in
prayers of
JA. MIDENSIS.
7
His Majesty's Answer to the Petition of the Parliament touching Recusants,
April 23, 1624. a
2 Tim . iv> 7> 8>
TO THE READER
antiquity.
The doctrine that here I take upon me to defend,
(what different opinions soever I relate of others,) is that
which by public authority is
professed in the Church of
England, and the book of Articles agreed
comprised in
upon in the
Synod held at London in the year 1562 ; con-
cause.
3
that the word of Christ may dwell in thee richly in all
wisdom.
2 3
1
2 Tim. iii. 15. Acts xx. 32. Coloss. iii. 16.
CONTENTS OF CHAPTERS.
CHAPTER I.
PAOl
CHAPTER II.
Of Traditions 31
CHAPTER III.
CHAPTER IV.
Of Confession 74
CHAPTER V.
CHAPTER VI.
Of Purgatory 150
CHAPTER VII.
CHAPTER VIII.
Of Limbus Patrum, and Christ's Descent into Hell 238
CHAPTER IX.
Of Prayer to Saints 362
CHAPTER X.
Of Images 430
CHAPTER XI.
Of Free Will 445
CHAPTER XII.
Of Merits .
472
THE
JESUIT'S CHALLENGE.
ANSWER
TO
1
Acts 2
xxiii. 8. Valent. de legit, usu Euchar. cap. 10.
I.J
GENERAL ANSWER. 5
3
Roffen. Assert. Lutheran. Confutat. vulgar Latin edition of the Bible. Pede-
Art. 18. tentim usu ipso et tacitfl Doctorum appro-
Opusc. Tom. Tract. 15. de
4 i.
Cajet. bationeco?pitesseinpretio,hacaestimatione
Indulgent, cap. 1. sensim sine scnsu crescente. Pra-loqn. in
5
So saith Bonfrerius the Jesuit of the Scriptur. cap. 15. sect. 2.
ANSWER TO A JESUIT'S CHALLENGE. [CHAP.
6 Hard. Answer 8
to the first Article of Erasrn. in declarationib. ad censuras
Jewel's Challenge, fol. 26. b. edit. Antuerp. Parisiens. tit. 12, sect. 41.
Ann. 15B5. 9
Arnob. lib. ii. contra Gentes.
7 Allen. Art. 11, demand. 9.
GENERAL ANSWER.
Or rather, if
you please, call to mind the parable in the
w the
Gospel, where kingdom of heaven is likened unto a
man, which sowed good seed in his Jield ; but while men
slept, his enemy came and sowed tares among the wheat,
and went his way. These that slept, took no notice, when
or by whom the tares were scattered among the wheat;
neither at the first rising did they discern betwixt the one
and the other, though they were awake. But ll when the
blade was sprung up, and brought forth
fruit, then appeared
the tares and then they put the question unto their master,
:
Sir, didst not thou sow good seed in thy Jield? from
whence then hath it tares? Their master indeed telleth
them, it was the enemy's doing; but you could tell them
" You
otherwise, and come upon them thus yourselves :
grant, that the seed which was first sown in this field, was
good seed, and such as was put there by your master him-
self. If this which you call tares, be no good grain, and
hath sprung from some other seed than that which was
sown here at first I would fain know that man's name,
;
it was sown. Now, you being not able to shew either the
one or the other, it must needs be, that your eyes here
deceive you: or if these be tares, they are of no enemy's,
but of your master's own sowing."
To
pass the slumberings of former times, we could
let
tell
you of an age, wherein men not only slept, but also
snorted: it was (if you know it not) the tenth from Christ,
12
the next neighbour to that wherein hell broke loose that :
" 13
Genebrard and other of your own
unhappy age," (as
writers term " exhausted both of men of account for wit
it,)
and learning, and of worthy princes and bishops ;" in which
there were " 14 no famous writers, nor councils;" than which
we will credit there was never " 15 more
(if Bellarmine) age
unlearned and unhappy." If I be not able to discover what
feats the devil wrought in that time of darkness, wherein
men were not so vigilant in marking his conveyances; and
10
Matth. xiii. 24, 25. siveetiam claris principibusetpontificibus.
11
Ib. 26, 27. Genebrard. Chronic, lib. iv.
12
Apoc. xx. 7- 14
Bcllarmin. in Chronol. Ann. 970.
13
Infelix dicitur hoc scculum, cxhau- 15
Id. dc Rom. Pontif. lib. iv. cap. 12.
-tum hominibus ingenio ct doctrina Claris,
8 ANSWER TO A JESUITS CHALLENGE. [CHAP.
come, for ever and ever. He then, who out of that book
is able to demonstrate, that the doctrine and
practice now
prevailing swerveth from that which was at first established
in the Church by the Apostles of Christ, doth as strongly
16
Baron. Annal. Tom. x. Ann. 900. 18
Matth. xix. 8. 19
Jude 3, 4.
sect. 1. 21
20 Luke i. 4. Esai. xxx. 8.
17
Tertul. Prescript, advers. Hjeret.
cap. 32.
GENERAL ANSWER.
bread, bread they may call it, but not allowed to drink
if
of the cup. Must all of us now shut our eyes, and sing,
22
Sicut erat in principio, et nunc ; unless we be able to
tell
by whom, and when this first institution was altered?
By St Paul's order, who would have all things done to
edification, Christians should pray with understanding, and
not in an unknown language: as may be seen in the four-
teenth chapter of the same Epistle to the Corinthians. The
case is now so altered, that the bringing in of a tongue not
understood (which hindered the edifying of Babel itself, and
scattered the builders thereof) is accounted a good means
23
to further edifying of your Babel, and to
the hold her
followers together. Is not this, then, a good ground to
resolve a man's judgment, that things are not now kept
in that order,wherein they were set at first by the Apostles ;
although he be not able to point unto the first author of the
disorder ?
28
As it was in the beginning, so non legendis, cap. 1J. Bellar. lib. ii. de
now. Verbo Dei, cap. 15.
23 24
Ledesim. de Scripturis quavis lingua Hieronym. Prefat. in Libros Salo-
mon. Epist. 115.
10 ANSWER TO A JESUIT^S CHALLENGE. [CHAP.
hoary head, and to honour the person of the aged ; but still
with reservation of the respect we owe to their Father and
27
ours, Ancient of days, the hair of whose head is
that
like pure wool. We may not forget the lesson, which
the
our great Master hath taught us: 28 Call no man your
father upon the earth; for one is your Father which is in
heaven. Him therefore alone do we acknowledge for the
35 27 Dan.
Aug. de Pastorib. cap. 14. vii. 6.
- ri 28
Lcvit. xix. 32. Matth. xxiii. 0.
GENERAL ANSWER. 11
29
Ephes. ii. 20. primum scilicet exoriuntur; antequam
30
Quos si colligere et eorum testimo- infalsare vetustae fidei regulas ipsius tem-
niis uti velim, et nimis longum erit, et de poris vetantur angustiis, ac priusquam
Canonicis auctoritatibus, a quibus non manante latius veneno majorum volumina
debemus averti, minus fortasse videbor vitiare conentur. Ceterum dilatatae et
praesumpsisse quam debui. Aug. de Nupt. inveteratae haereses nequaquam hac via
et Concupiscent, lib. ii.
cap. 29. aggrediendac sunt, eo quod prolixo tem-
31
Sed neque semper neque omnes porum tractu longa his furandae veritatis
haereses hoc modo impugnandac sunt, sed patuerit occasio. Vincent, de Hares.
novitiae recentesque tanlummodo, cum cap. 39.
12 ANSWER TO A JESUIT^ CHALLENGE. [CHAP.
33 33
yEneas Sylvius, Epist. 288. Concil.Rom. sub Sylvest. cap. 20.
Nemo enim judicabit primam sedem.
I.]
GENERAL ANSWER. 13
^ Council than
elder that, consisting of 300 buckram Bishops
of the very selfsame making, the like note shall be sung:
" The
Quoniam prima sedes non judicabitur a quoquam :
first seat must not be judged by any man." Lastly, if the
Pope do not think that the fulness of spiritual power is
sufficient for his greatness, unless he may be also lord para-
mount in temporalibus ;he hath his followers ready at hand,
to frame a fair donation, in the name of Constantine the
Emperor, whereby be estated, not only in
his Holiness shall
the city of
Rome, but also in the seigniory of the whole
West. It would require a volume to rehearse the names of
those several tractates, which have been basely bred in the
former days of darkness, and fathered upon the ancient
Doctors of the Church, who, if they were now alive, would
be deposed that they were never privy to their begetting.
Neither hath this corrupting humour stayed itself in forging
of whole Councils, and entire treatises of the ancient writers ;
but hath, like a canker, fretted away divers of their sound
parts, and so altered their complexions, that they appear not
to be the same men they were. To instance in the great
question of Transubstantiation we were wont to read in the
:
that things may still be that which they were, and yet be
changed into another thing ?" It is not unknown, how much
those words, ut sint quce erant, have troubled their brains,
who maintain, that after the words of consecration the
elements of bread and wine be not that thing which they
were ; and what devices they have found, to make the bread
and wine in the Sacrament to be like unto the Beast in the
Revelation, ^that was, and is not, and yet is. But that
Gordian knot, which they with their skill could not so readily
34 35
Concil. Sinuessan. circa fin. Apoc. xvii. 8.
14 ANSWER TO A JESUIT^S CHALLENGE. [CHAP.
thought it fit to cut their throat first, for doing any further
hurt. Whereupon, in the editions of this work printed at
Antwerp, apud Joannem Steelsium, anno 1537 ; at Paris,
apud Joannem Roigny, anno 1543; and at Paris again,
apud Audoenum Parvum, anno 1557; not one syllable of
them is to be seen though extant in the ancienter editions,
;
36
Qua tarn ad refutandas haereses hujus temporis, quam ad Gallorum Hist, pertinent.
I.]
GENERAL ANSWER. 15
43
in the Jesuit's College at Louvaine, blindly fathered upon
writing is
yet extant) Quod non alia plane sit caro quce
:
43
Ant. Possevin. Apparat. sac. JEgilo ille, cui in Fuldensis abbatiae regi-
Neque enim alius hie intelligendus, quam edit. ann. 1613, p. 45 et 198.
B
18 ANSWER TO A JESUITS CHALLENGE. [CHAP.
from another, are not the same. The body of Christ which
was dead, and rose again, and being made immortal now
dieth not, (death no more having dominion over it,) is ever-
46
Quum Quae a se differunt, idem non sunt.
47
igitur in Catholicis veteribus
plurimos feramus errores, et extenu-
aliis
Corpus Christi quod mortuum est, et re-
emus, excusemus, excogitate commento surrexit, et immortale factum jam
non
persaepe negemus, et commodum iis sen- moritur,etmorsilli ultra non dominabitur,
sum affingamus, dum opponuntur in dis- aeternumest,necjampassibile. Hocautem
putationibus aut in conflictionibus cum quod in Ecclesia celebratur, temporale est,
adversariis ; non videmus, cur non eandem non aeternum ; corruptibile est, non incor-
sequitatem et diligentem recognitionem ruptum Bertram, de Corp et Sang. Dom.
. .
exurere et prohibere. Index Expurg. menti, qui non contingit, nisi prsesenti in
Belgic. p. .% edit. Antuerp. ann. 1571. seculo. Index Expurg. p. 7.
T.]
GENERAL ANSWER. 19
into such huckster's handling. Yet that you may see how
confident we are in the goodness of our cause ; we will not
now stand upon our right, nor refuse to enter with you
into this field; but give you leave for this time both to be
the challenger, and the appointer of your own weapons. Let
us then hear your challenge, wherein you would so fain be
answered. " I would fain " how can
know," say you, your
religion be true, which disalloweth of many chief articles,
which the Saints and Fathers of that primitive Church of
Rome did generally hold to be true? For they of your
side, that have read the Fathers of that unspotted Church,
can well testify (and if any deny it, it shall be presently
shewn) that the Doctors, Pastors, and Fathers of that
Church do allow of &c. And " Now
Traditions," again :
they that hold all these above-said points with the primitive
Church, or they that do most vehemently contradict and
gainsay them ? do not disagree with that holy
they that
Church in
any point of religion ; or they that agree with
it but in
very few, and disagree in almost all ?" And the
" Now would I
third time too, for failing :
willingly see what
reasonable answer may be made to this. For the Protestants
grant, that the Church of Rome for 400 or 500 years held
the true religion of Christ: yet do they exclaim against the
above-said articles which the same Church did maintain and
49
Quis per Romanam Ecclesiam un- jam sit, sed quae prasparatur ut sit, quando
quam intellexit aut universalem Eccle- apparebit etiam gloriosa. Nunc enim
siam, aut generate Concilium? Pigh. propter quasdam ignorantias et infirmi-
Eccles. Hierar. lib. vi. cap. 3. tates membrorum suorum habet unde
60
Ubicunque in his libris commemo- quotidie tota dicat: Dimitte nobis de-
ravi Ecclesiam non habentem maculam bita nostra. August. Retract, lib. ii.
aut rugam ; non sic accipiendum est quasi cap. 18.
I.]
GENERAL ANSWEK. 21
not been the first, from whom such brags as these have
been heard. Dioscorus the heretic was as pert, when he
uttered these in the Council of Chalcedon " 51 1 am
speeches :
very few, and disagree in almost all. For those few points
wherein he confesseth we do agree with the ancient Church,
must either be meant of such articles only wherein we dis-
agree from the now Church of Rome, or else of the whole
body of that religion which we profess. If in the former
he yield that we do agree with the primitive Church, what
credit doth he leave unto himself, who with the same
breath hath given out, that the present Church of Rome
" doth not
disagree with that holy Church in any point ?" If
he mean the latter, with what face can he say, that we
agree with that holy Church " but in very few points" of
" and
religion, disagree in almost all ?" Irenaeus, who was the
disciple of thosewhich heard St John the Apostle, 52 layeth
down the articles of that faith, in the unity whereof the
Churches that were founded in Germany, Spain, France,
the East, Egypt, Libya, and all the world, did sweetly
accord; as if they had all dwelt in one house, all had but
one soul, and one heart, and one mouth. Is he able to
shew one point, wherein we have broken that harmony which
Irenaeus commendeth in the Catholic Church of his time?
But that " rule of faith" so much commended by him and
yo) /A6TCC TCOV Trare e'xa). Concil. Chalced. Act. i. p. 97- edit.
tyto crvvi(TTafJLaL TOIS Rom.
ov -rrapaflaivco ev 52
ariv. TIV'I. nai TOUTOOV Irenae. lib. i. cap. 2, 3. Epiph.Haeres.
^f d\\' ei/
piftXiois I 31.
I.]
GENERAL ANSWER. 23
Tertulliau, and the rest of the Fathers, and all the articles
of the several creeds that were ever received in the ancient
Church badges of the Catholic profession, to which we
as
is with this man almost nothing: none
willingly subscribe,
must now be counted a Catholic, but he that can conform
his belief unto the
53
creed of the new fashion, compiled by
Pope Pius the Fourth some four and fifty years ago.
As for the particular differences, wherein he thinketh
he hath the advantage of us, when we come unto the sifting
of them, it shall appear how far he was deceived in his
imagination. In the meantime, having as yet not strucken
one stroke, but threatened only to do wonders, if any would
be so hardy to accept his challenge; he might have done
very well to have deferred his triumph until such time as
he had obtained the victory. For as if he had borne us
down with the weight of the authority of the Fathers, and
so astonished us therewith, that we could not tell what to
say that these Fathers," saith he, who hath not hitherto
laid down so much as the name of any one Father,
" main-
tained these opinions contrary to the word of God ? Why,
you know that they were the pillars of Christianity, the
champions of Christ's Church, and of the true Catholic
religion, which they most learnedly defended against divers
heresies, and therefore spent all their time in a most serious
study of the holy Scripture. Or will you say, that although
they knew the Scriptures to repugn, yet they brought in
the aforesaid opinions by malice and corrupt intentions?
Why, yourselves cannot deny but that they lived most holy
and virtuous lives, free from all malicious corrupting or
>:i
Kornui Prot'osionis Fidei. in Hulla 1'ii iv. edit. {inn. I.~>i4.
ANSWER TO A JESUITS CHALLENGE. [CHAP.
thing that they have said sure he will not, if he follow the
:
57
Mary was conceived in Salmeron the Jesuit steps forth
sin,
and answereth them, first out of the doctrine of Augustine and
" the
Thomas, that argument drawn from authority is weak ;"
then out of the " word of God," Exod. xxiii Injudicio, pluri- :
tute, quae soli multorum auctoritati, qui mentar. Rer. in Orbe gestar. ann. 1501.
61
errare possunt, innititur. Ibid. Nee earn unquam nisi juxta unani-
69
Tertio argumenta petunt a Doctorum mem consensum Patrum accipiam, et
antiquitate, cui semper major honor est interpretabor. Bulla Pii iv. p. 4J8.
" Will
you say, that although they knew the Scriptures to
repugn, yet they brought in the aforesaid opinion by malice
and corrupt intentions ?" For sure he might have asked this
wise question of any of his own fellows, as well as of us,
who do " allow and esteem so much" of these blessed Doctors
and Martyrs of the ancient Church, (as he himself in the
end of his challenge doth acknowledge,) which verily we
should have little reason to do, if we did imagine that they
brought in opinions which they knew to be repugnant to the
" malice" or "
Scriptures, for any corrupt intentions." Indeed
men they were, compassed with the common infirmities of
our nature, and therefore subject unto error ; but gody
men, and therefore free from all malicious error.
62
Graeci Patres, nee pauci etiam Lati- vocation! ejus. Perer. in Horn. viii. sect.
norum Doctorum, arbitrati sunt, idque in 106.
63
scriptis suis prodiderunt, causam prae- Sed hoc videtur contrarium divinse
destinationis hominum ad vitam aeternam Scripture?, praecipue autem doctrinae B.
esse praescientiam quam Deus ab aeterno Pauli. Id. ibid. sect. 111. At enimvero
habuit, vel bonorum operum quaa facturi j
praescientiam fidei non esse rationem prae-
erant co-operando ipsius gratiae, vel fidei destinationis hominum, nullius est negotii
qua credituri erant verbo Dei, et obedituri multis et apertis Scripturac testimoniis
ostendere. Ibid. sect. 109.
I.]
GENERAL ANSWER. ^7
Apostles were led by, who were the penners of the Canonical
Scripture. But this is
your old wont, to blind the eyes of
the simple with setting forth the sanctity and the learning
of the Fathers ; much
manner of your grandfather
after the
Pelagius, who of
in the
his books, which he writ in
third
defence of Free-will, thought he had struck all dead by his
" Blessed Ambrose the
commending of St Ambrose. Bishop,"
saith
64 " in whose books the Roman faithdoth especially
he,
you are not like to have from us, than that which the
same St Augustine maketh unto St Jerome " This reve- :
6fi
64 68
Beatus AmbrosiusEpiscopuSjincujus Solis eis Scripturarum libris, qui jam
praecipue libris Romana elucet fides, qui Canonici appellantur, didici hunc timorem
scriptorum inter Latinos flos quidam spe- honoremque deferre, ut nullum eorum
ciosus enituit, cujus fidem et purissimum auctorem scribendo aliquid errasse firmis-
in Scripturis sensum ne inimicus quidem sime credam, &c. Alios autem ita lego,
ausus est reprehendere. ut quantalibet sanctitate doctrinaque prav
65
Ecce qualibus et quantis praedicat polleant, non ideo verum putem, quia ipsi
laudibus, quamlibet sanctum et doctum j
itasenserunt ; sed quia mihi vel per illos
virum, nequaquam tamen auctoritati Scrip- auctores canonicos, vel probabili ratione,
turae canonicac comparandum. August.de quod a vero non abhorrcat, persuadere
(rratia Christi, cent. Pelag. lib. i.
cap. 4'.>. potucrunt. Aug. Ep. ](.
28 ANSWER TO A JESUITS CHALLENGE. [CHAP.
67 70
Gloss, in Gratian. de Pcenit. Dist. Coster, in Compendiosa Orthodoxa?
cap. 5. In Poenitentia. Fidei Demonst. Propos. v. cap. 2. p. 162.
68
Can. lib. iii. loc. Theolog. cap. 4. edit. Colon, ann. 1607-
69
Bann. in u. Qu. 1. art. 10. col. 302.
I.]
<. l.MERAL ANSWER. 29
quam nescivit Aug. ergo est sapientior adhuc non profitemur. Abulens. p. n.
Aug Et sicut quidam peritus medicus Defensor. cap. 18.
dixit, homines nostri temporis ad antiques
30 ANSWER TO A JESUIT^S CHALLENGE. [CHAP.
so we, being settled upon the wits and works of the ancients,
it were not to be wondered, nay it should be very agreeable
unto reason, that we should see whatsoever they saw, and
somewhat more. Though yet," saith he, " we do not profess
so much." And even to the same effect speaketh Friar
Stella, that though it be far from him to condemn the common
" 73 Yet he
exposition given by the ancient holy Doctors,
1
knoweth full well, that pygmies being put upon giants shoul-
ders do see further than the giants themselves."" Salmeron
" 74 that the increase of time divine
addeth, by mysteries
have been made known, which before were hid from many ;
so that to know them now, is to be attributed unto the
benefit of the time; not that we are better than our Fathers
were." Bishop Fisher,
75
that u it cannot be obscure unto
in this most large field of the Scriptures, even after the most
diligent reapers, some ears will remain to be gathered, as yet
untouched." Hereupon Cardinal Cajetan, in the beginning
73 multa
Bene tamen scimus, pygmaeos gigan- posterioribus ingeniis sint, tarn ex
turn humeris impositos plusquam ipsos i
gigan tes videre. Stella, Enarrat. in Luc. 1 nunc excussa luculentius, et intellecta per-
cap. 10. I
spicacius, quam fuerant olim. Nimirum,
74 Per incrementa temporum nota facta i
aut quia veteribus adhuc non erat perfracta
sunt divina mysteria, quse tamen antea j
glacies, neque sufficiebat illorum aetas to-
multos latuerunt: ita uc hoc loco nosse tumilludscripturarumpelagusadamussim
beneficium sit temporis, non quod nos |
expendere; aut quia semper in amplissimo
meliores simus quam Patres nostri. j
OF TRADITIONS.
To begin therefore with Traditions , which your is
3
An autem de aliqua subjacent! mate- in prsesenti vita Deus scire nos omnia
ria facta sint omnia, nusquam adhuc legi. voluit. Orig. in Levit. Horn. v.
5
Scriptum esse doceat Hermogenis officina. Unus Deus est, quern non aliunde, fra-
Si non est scriptum, timeat vae illud ad- tres, agnoscimus, quamex sanctisscriptu-
jicientibus aut detrahentibus destinatum. ris. Quemadmodum enim, si quis vellet
Tertul. advers. Hermog. cap. 22. sapientiam hujus seculi exercere, non
4 In quibus liceat omne verbum quod ad aliter hoc consequi poterit, nivsi dogmata
Deum pertinetrequiri et discuti ; atque ex philosophorum legat; quicunque vo-sic
ipsis omnem rerum scientiam capi. Si lumus pietatem in Deuni exercere, non
quid autem superfuerit, quod non divina aliunde discemus, quam ex scripturis di-
Scriptura decernat, nullam aliam debere vinis. Quascunque ergo sancta? scripturse
tertiam Scripturam ad auctoritatem scien- praedicant, sciamus ; et quaacunque docent,
tiae
suscipi, sed igni tradamus quod super - cognoscamus. Hippol. Tom . 1 1 1. Biblioth A
est, id est, Deo reserremus. Neque enim Pat. p. 20, 21. edit. Colon.
c
34 ANSWER TO A JESUITS CHALLENGE. [cMAP.
6
AvTct/OKets fJLev yap e'uriv at dyiai nal yeypa/JL/jieva jurj ^rj-ret. Basil. Horn. XXIX.
QeoTTvevcrToi ypa<pai, irpo? TJJI/ Ttfs a'Xtj- advers. Calumniantes S. Trinitat.
0etas ctTrayyeXiai/. Athanas. 12
3>avepd CKr-TTTuxTts Trio-Tews, /cat v
7
Quae in scripturis sanctis non reperi- ri(pavla<i KaTtjyopia, 17 aOereli/ TI
mus, ea quemadmodura usurpare possu- yeypafMfMevcov, rj eireiadyeiv TWV fii ye-
mus ? Ambros. Offic. lib. i.
cap. 23. ypa/j.fj.ev(av.
Id. de Fide.
8 13
Lego quia primus est, lego quia non "O-ri <5ei TTOLV prjfia fj Tr/oay/ua
est secundus illi qui secundum aiunt,
:
napTvpia T/S 6eoTrvev<TTOv ypa-
doceant lectione. Id. in Virginis Instit. (pfjs, Tr\ripo<popiav pev TWV dyaQwv,
cap. 11. TWV Trovrjpwv. Id. in Ethicis,
9
Bene
habet, ut iis quae sunt scripta Regul. xvi.
14
contentus sis. Hil. lib. iii. de Trinit. Kai Tokfiqv dfteTe
[jLTidev
10 In quantum ego nunc beatae TaffarearQai. El ydp Trait, o OVK
religio-
sacque voluntatis vere te, Domine Con- dfJiapTia GffTiv, w's cpricriv o
stanti Imperator, admiror, fideni tantum 17 Be
Trto-Tis e^ o/cotjs, TJ #c aKor\ Sid pnt* a ~
secundum ea quse scripta sunt desideran- TOS Qeov' Trdv TO e/CTOs TIJS
tem. Id. lib. ii. ad Constantium Aug.
Reg. LXXX. cap.
11
Tots yey/oo/x/xei/ojs Triarreve, TOE ^t) Id. ibid. 22.
II.]
OF TRADITIONS. 35
mus. Natum Deum esse de Virgine cre- omnia etiam quae nos videmus, et posteris
dimus, quia legimus Mariam nupsisse
:
tradimus, quae tamen pertinent ad veram
post partum non credimus, quia non legi- religionem quaerendam et tenendam, di-
mus. Hieron. advers. Helvid. .
vina scriptura non tacuit. Id. Epist. xi.n.
36 ANSWER TO A JESUIT'S CHALLENGE. [CHAP.
21 25
Sufficit divina Scriptura ad faciendum HepiTTov Kal dvorjTov TO rd <recrt-
eos qui in ilia educati sunt sapientes, et yr)/mevat)TeTv. Id. in Exod. Quaest. XXVI.
but they say, they revealed not all things unto all men :
to thy trust. And again That good thing which was com- :
38 37
Filii sumus sapientum, qui ab initio 'O ydp /u.j
Tals ypatfrals x
doctrinam nobis Apostolicam tradiderunt. dXXd dvafiaivcav d\\a^6dev, rovTearriv,
Hieron. lib. vii. in Esa. cap. 19. eTepav eavrw Kal ^j i/ei/o/utayievTji/ TC/JLVIOV
34
Sed et alia, quae absque auctoritate et odov, OUTOS /cXeTTTtjs e<rrii/. Ibid.
testimoniis scripturarum, quasi traditione 38
Quale mysterium iniquitatis praeten-
apostolica, sponte reperiunt atque confin- dunt plures Monachi in veste sua, per quos
gunt, percutit gladius l)ei. Id. in Agge. fiunt et facta sunt schismata atque haereses
1.
cap. in Ecclesia qui etiam a matre filios segre-
:
35
Chrysost in Johan. x. Horn. LIX.
gant, oves a pastore sollicitant, Dei sacra-
Tom. n. edit. Savil. p. 799. menta disturbant qui etiam Dei traditione
:
36
KaOdire/o yap -rts Bvpa d<r<aXjs, contempta, alienas doctrinas appetunt, et
ol/Ttos diroK\iei TOIS aipeTiKols Ttjv e'Lao-
magisteria humanae institutionis inducunt.
$ov, kv d<r<aXeia Ka0i(rra)<ra rj^as irepl Lib. de Unitat. Eccles. Tom. i. Script.
tav dv (Bov\<ofie6a irdvrwv, Kctt OVK ecotra Germanic, a M. Frehero edit. p. 233.
7r\ai/a<r6ot. Ibid.
II.]
OF TRADITIONS. 39
Monks " 39
The Abbot ought
in the West, writing thus:
to ordain, or command nothing which is without
teach, or
the precept of the Lord ; but his commandment or instruc-
tion should be spread as the leaven of divine righteousness
in the minds of his disciples." Whereunto he might also
have added the testimony of the two famous Fathers of
monastical discipline in the East; St Anthony, I mean,
who taught the Scriptures were sufficient
his scholars that " 40
for doctrine ;" and St Basil, who, unto the question, Whether
it were
expedient that novices should presently learn those
that are in this answer:
the Scripture? returneth
things
" 41
It is fit one should learn out
and necessary that every
of the holy Scripture that which is for his use, both for
his full settlement in godliness, and that he may not be
accustomed unto human Traditions."
Mark here the difference betwixt the Monks of St Basil
and Pope Hildebrand's breeding. The novices of the former
were trained in the Scriptures, to the end " they might not
be accustomed unto human Traditions:" those of the latter,
to the clean contrary intent, were kept back from the study
"
of the Scriptures, that they might be accustomed unto
human Traditions." For this by the foresaid author is
they might not taste how sweet the Lord was." And even
thus in the times following, from Monks to Friars, and
from them to secular Priests and Prelates, as it were by
39
Ideoque nihil debet Abbas extra prse- j
Odveiv e/c TTJS QeoTrveva-rov y/oa<?js aVo-
ceptum Domini quod sit (or rather, as it is \ovQov icai re ir?
dvajKdiov, eis
in the Manuscript which I use, quod absit) T7s 6eoae/3eias, Kai inr^p TOV /xrj
autdocere, aut constituere, vel jubere sed :
<r0tji/at dvQpunrivai? Trapadoareffiv. Basil.
jussio ejus vel doctrina, ut fermentum di- in Regul. breviorib. op. 95.
42
vinaa justitias in discipulorum mentibus Qui ne pueros quidem vel adolescentes
conspergatur. Benedict, in Regul. permittunt in monasteriis habere studium
10
Tas y/oa<a t/cai/as elvai IT/DOS oi(5a- ut scilicet rude ingenium
salutaris scientiae :
a-KoXiav. Athanas. in Vita Antonii, quod nutriatur siliquis demoniorum, quae sunt
tiquari, aut certe nesciri; ne quid hinc Bibliee, cap. 22. fol. 96. edit. Paris, ann.
jaciatur in os. Et ad humanas traditiun- 1525.
45
culas populum avocant, quas ipsi ad Hieronym. lib. ii. Comment, in Esai.
suam commoditatem probe commend cap. 3. et lib. ix. in Esai. cap. 29.
III.J
1
Sermon at Westminster before the apud Bedam, in 1 Cor. x. et Ratrannum
House of Commons, ann. 1620. de Corp. et Sang. Dom. vel in Serm. de
2
Quod ergo vidistis, panis est et calix ; Verb. Dom. ut citatur ab Algero, lib. i.
quod vobis etiam oculi vestri renunciant. de Sacr. cap. 5.
4
John vi. 52. fidvtav TOV Xoyov TT^S eJ)s, os etrriv a/o-ros
5 Basil, in Psalm,
"E<rri fJLev TL Kal VOI]TOV arTOfia TOV CK TOV ovpuvov /Caracas.
evbov dvQptoTrov, to
Tpe<pTai /i6TX/x- xxxiii.
III.]
OF THE REAL PRESENCE. 43
(ver. 48), and, / am the living bread that came down from
heaven, (ver. 51); but addeth also, in the 55th verse, For
my flesh is meat indeed, and my blood is drink indeed.
Which words, being the most forcible of all the rest, and
those wherewith the simpler sort are commonly most deluded,
might carry some shew of proof that Christ's flesh and blood
should be turned into bread and wine, but have no manner
of colour to prove that bread and wine are turned into the
flesh and blood of Christ.
The truth of the second appeareth by the fourth verse,
in which we find that this fell out not long before the
Passover, and consequently a year at least before that last
Passover wherein our Saviour instituted the Sacrament of his
Supper. We willingly indeed do acknowledge, that that which
is
inwardly presented in the Lord's Supper, and spiritually
received by the soul of the faithful, is that very thing which
is treated of in the sixth of John ; but we deny, that it was
our Saviour's intention in this place to speak of that which is
the Jlesh of the Son of man, and drink his blood, ye have no
6
"OTI a Xeyei, OVK ecm trapKiKa, a'XXa edendam determinasset : ut in spiritu dis-
irvevfiaTiKd' Trotrois yap ijpKei TO <ru>p.a poneret statum salutis, praemisit ; Spiiitus
Kal TOV Koa-pov iravTO's
TT/OOS (3p<Jo(riv, 'iva
est qui vivificat, atque ita subjunxit caro :
TOVTO Tpo(prj yevt]Tai ; 'AXXa Sid TOVTO nihil prodest, ad vivificandum scilicet.
TIJS eis ovpavovs ccva/3d<rews efj.vr)/j.6vev(re Tertul. de Resurrect. Carnis, cap. 37.
8
TOV vlov TOV dvdpwTrov,'iva T?) o-ai/xaTtKtjs Quia et Sermo caro erat factus, proinde
ewotas auToue a^eXvuo-r;, Kal Xonrov Tt}v in causam vitae appetendus, et devorandus
ordpKa fipioffiv dvtoftev ovpdviov, auditu, et ruminandus intellectu, et fide
Kal TTvev/maTLK^v Tpotpriv Trap' avTov SL&O- j
digerendus. Nam
et paulo ante carnem
V/JLIV, TTvev/aa
eWi Kal o>t/. Athanas. | rat urgens usquequaque per allegoriam
;
9 novus intus
et in novo Testamento litera quae
Est est : ubi novellatur, ibi satia-
occiditeum, qui non spiritualiter ea quae tur. Id. ibid. Tract. 26.
13
dicuntur adverterit. Si enim secundum Nulli est aliquatenus ambigendum,
literam sequaris hoc ipsum quod dictum tune unumquemque fidelium corporis san-
est, Nisi manducaveritis carnem meam, guinisque Dominici participem fieri, quan-
et biberitis sanguinem meum, occidit haec do in Baptismate membrum Christi effici-
litera. Orig. in Levit. cap. 10. Horn. vn. tur ; nee alienari ab illius panis calicisque
10
Quomodo in ccelum manum mittam, consortio, etiamsi antequam panem ilium
ut ibi sedentem teneam ? Fidem mitte, et I
Crede, et manducasti. Id. ibid. Tract. 25. tione ac beneficio non privatur, quando
12
Credere enim in eum, hoc est mandu- ipse hoc quod illud Sacramentum signifi-
care panem vivum. Qui credit in eum, cat, invenitur. Fulgentius, in fine libelli
manducat. Invisibiliter saginatur, quia de Baptismo yEthiopis, Augustini nomine
inrisibiliter renascitur. Inf'ans intus est, citatus apud Bedam, in 1 Corinth, x.
ANSWER TO A JESUITS CHALLENGE. [CHAP.
is made
faithful partaker of the body and blood of our
Lord, when he is made a member of Christ in baptism ;
saith The words which I have spoken are spirit and life.'
:
1 1
14
Clem. Alexan. Paedagog. lib. i.
cap. 6. TI}V (ra/o/ca Kal TO alp.a' u>v o fJLeTe^wv del
15 uxravel apTco ovpavico Tpe<p6[j.evos, TT;S
Orig. in Levit. cap. 10. Horn. vn.
ovpaviov /j.ede^ei <O>TJS. Mr;5e ovv, (pr)(rl t
16
Bibere autem dicimur sanguinem
a-KavSaXi^eTU) u/ias TOVTO o irepl /3/owo-ews
Christi, non solum sacramentorum ritu, Tfjs e/xr/s cra/o/cos Kal Trepl Tro/xa-ros -row
sed et cum sermones ejus recipimus, in e/iou a'ifiaTO<i ei/otj/ca, p.n&e TapaTTCTto
quibus vita consistit, sicut et ipse dicit :
TWV
v/xas 7) 7rp6%eipos cc/corj irepl Ttjs crap-
Verba quae locutus sum, spiritus et vita KOS Kal a'Lp.aTO's ipr\p.eviov ttot. Tau-ra
est. Origen in Num. cap. 24. Horn. xvi. ~/dp ovcev (a<pe\el ctt(707jTtos a/couoitei/a, T
17
MT/ yap TI}V tra'/o/ca fjv TrepLKeifiai
^e TTvev/JLa eo-ri TO ^taoiroiovv TOUS Trvevfia-
i/o/u(njTe fj.e Xeyetv a5s Seov avTtjv ecrQieiv, Ttictos aKoveiv o^t/i/a/uei/ovs. Euseb. lib. iii.
words I have laid down the more largely, because they are
not vulgar.
There remaineth the fifth and last point, which is often-
times repeated by our Saviour in this sermon ; as in the
50th verse This is the bread which cometh down from
:
heaven, that a man may eat, thereof, avid not die ; and in
the 51st: If any man eat of this bread, he shall live for
ever; and in the 54th: Whoso eateth my flesh and drinketh
my blood, hath eternal life ; and in the 56th : He that eateth
from heaven : not as your fathers did eat manna, and are
dead: he that eateth of this bread shall live for ever.
Whereupon Origen rightly observeth the difference that is
betwixt the eating of the typical or symbolical, (for so he
calleth the Sacrament,) and the true body of Christ. Of the
former thus he writeth " 18 That which is sanctified
:
by
the word of God and by prayer, doth not of its own nature
sanctify him that useth it. For if that were so, it would
sanctify him also which doth eat unworthy of the Lord ;
neither should any one for this eating be weak, or sick, or
dead. For such a thing doth Paul shew, when he saith,
For this cause many are weak and sickly among you, and
" 19
many sleep" Of the latter, thus: Many things may be
spoken of the Word itself, which was made flesh, and true
meat ; which whosoever eateth shall certainly live for ever :
18 19
Quod sanctificatur per verbum Dei et Multa porro et de ipso Verbo dici
per obseciationem, non suapte natura sanc- possent, quod factum est caro, verusque
tificat utentem. Nam id si esset, sanctifi- cibus, quern qui comederit. omnino vivet
caret etiam ilium, qui comedit indigne in aeternum ; quein nullus malus potest
Domino :
neque quisquam ob hunc esum edere. Etenim si fieri possit, ut qui malus
infirmus aut aegrotus fuisset, aut obdor- adhuc perseveret, edat Verbum factum
misset. Nam tale quiddam Paulus de- carnem, quum sit Verbum et panis vivus,
monstrat, quum ait :
Propter hoc inter vos nequaquam scriptum fuisset: Quisquis
infirmi et male habentes, et dormiunt ederit panem hunc, vivet in aeternum.
j
'
been written : Whosoever eateth this bread shall live for ever"
The like difference doth St Augustine also, upon the same
ground, make betwixt the eating of Chrisfs body sacra-
30 Nee isti dicendi sunt manducare cor- meum, aut bibere sanguinem meum. Id.
persons; but the sons which he begat of his own seed, and
whom he made partakers of his grace, in whom the Lord
is formed, he nourisheth with a peculiar refection and food,
and meat and drink beyond other men; giving himself unto
them that have their conversation with his Father: as the
Lord himself saith : He
that eateth my flesh and drinketh
23
Hie est panis vitae. Qui ergo vitam QdvaTov ov pi) Beiaprjarei. Macar.
manducat, mori non potest. Quomodo Homil. xiv.
enim morietur, cui cibus vita est? quo- 25 Escam vitae et aeternitatis
accipit,
modo deficiet, qui habuerit vitalem sub- poculum bibit, qui in Christo
manet, et
stantiam ? Ambros. in Psal. cxviii. Octo- cujus Christus habitator est. Nam qui
nar. 18. discordat a Christo, nee carnem ejus man-
24
Hdvra airros e/CTi<re, /cat T/oe$ei TOUS ducat, nee sanguinem bibit ; etiamsi tantse
irovijpovs Kai a'xa/cuo-Toue, TCC Se TCKVO. a rei sacramentum ad judicium suae prae-
eyevvqaev e/c rov trrre/o/iaTos avTOu, Kai ols sumptionis quotidie indifferenter accipiat.
ev e/c TTJS yapiTO? avTov, ev ols Prosp. Sentent. 339.
26
6j 6 Ku/oios, IS lav dvaTravcriv Kai Hujus rei sacramentum, &c. de mensa
Kai (3pai<riv Kai Tcoaiv trapd TOUS Dominica sumitur ; quibusdam ad vitam,
XOITTOUS ai/6/otoTrous e/cTpe<et, Kai diSaxriv
quibusdam ad exitium res vero ipsa,:
eavrov aurots dvacrTpe<t>o/j.vois yueTa TOV cujus sacramentum est, omni homini ad
iraTpo's auToi/' cos (priaiv o K.U/OIOS, 'O Tpw- vitam, nulli ad exitium, quicunque ejus
ytov P.OV Tr\v <rdpKa, Kai TTIVWV /nou TO particeps fuerit. August, in Johan.
T/ua, cv Cjuol fJLcvei, Kayo) cv auTw, Kat Tract. 26.
D
50 ANSWER TO A JESUIT^S CHALLENGE. [CHAP.
demonstrate here, and said was his body, but that which
he gave unto his disciples? What did he give unto them,
but what he brake ? What brake he, but what he took ?
and doth not the text expressly say, that he took bread?
Was it not therefore of the bread he said, This is my
body ? And could bread possibly be otherwise understood to
have been his body, but as a sacrament, and (as he himself
with the same breath declared his own meaning) a memorial
thereof?
If these words be not of themselves clear enough, but
have need of further exposition, can we look for a better
than that which St Paul giveth of them, ] Cor. x. 16:
The bread which we break, is it not the communion of the
body of Christ? Did not St Paul therefore so understand
Christ, as if he had said, This bread is my body? And
if Christ had said so, doth not Kellison confess, and
right
reason evince, that he must have been understood figura-
wine, therefore, which he said was his blood, even the fruit
of the vine, as he himself termeth it. For as in the delivery
of the other cup before the institution of the Sacrament,
St Luke, who
alone maketh mention of that part of the
36
of speech, Gen.
This is my Covenant or Testa-
xvii. 10 :
ment, for the Greek word in both places is the same; and
in the words presently following thus expoundeth his own
37
meaning: It shall be a SIGN of the Covenant betwixt me
and you. And generally for all sacraments the rule is
thus laid down by St Augustine, in his Epistle to Bonifacius :
" ^If sacraments did not some manner of way resemble the
36
Kat auTTj rj ta6rj/oj rjv sed prorsus ait, Consepulti sumus. Sacra-
dvd fieoov efiou /cat u/zwi/. Gen. xvii. mentum ergo tantae rei non nisi ejusdem
10. rei vocabulo nuncupavit. Id. ibid.
37 40 Solet autem res quaa significat, ejus
Kat e<rrat ev crrj/Jieita (vel eis orrj/uetoi/)
sunt non haberent, omnino sacramenta non et multa hujusmodi. Hinc est quod dic-
essent. Ex hac autem similitudine ple- tum est : Petra erat Christus. Non enim
rumque etiam ipsarum rerum nomina ac- dixit, Petra significat Christum ; sed tan-
cipiunt. Sicut ergo secundum quendam quam hoc esset, quod utique per substan-
modum sacramentum corporis Christi cor- tiam non hoc erat, sed per significationem.
pus Christi est, sacramentum sanguinis Sic et sanguis, quoniam propter vitalem
Christi sanguis Christi est ; ita sacramen- quandam corpulentiam animam significat,
tum fidei fides est. Aug. Ep. 23. in sacramentis anima dictus est. Aug. in
39 Non ait, Sepulturam significamus : Lev. Qu. 57-
III.]
OF THE REAL PRESENCE. 55
"
taking bread, and distributing to his disciples, made it it
part thereof, goeth into the belly, and isvoided into the
draught; but as touching the prayer which is added,
according to the proportion of faith it is made profitable,
enlightening the mind, and making it to behold that which
is
profitable. Neither is it the matter of bread, but the
word spoken over it, which profiteth him that doth not
unworthily eat thereof. And these things I speak of the
typical and symbolical body," saith Origen. In the Dialogues
against the Marcionites, collected for the most part out of
the writings of Maximus, who lived in the time of the
poris Christi, ex quibus augetur et consistit cationem quae illi accessit, proportione fidei
carnis nostrae substantia. Id. lib. v. cap. 2. fit utilis, efficiens ut perspicax fiat animus,
edit. Colon, ann. 1596. spectans ad id quod utile est. Nee materia
45 -ev ye TOV oivov, eiir(av, panis, sed super ilium dictus sermo est, qui
'
TOVTO /JLOV earri TO al/ma, non indigne Domino comedenti
prodest
Clem. Alex. Paedag. ilium. Et haec quidem de typico sym-
lib. ii. cap. 2. in Matth.
bolicoque corpore. Origen.
46
Acceptum panem et distributum dis- cap. xv.
cipulis, corpus suum ilium fecit, Hoc est
III.]
OF THE REAL PRESENCE.
48
El &, OVTOL <t>aaiv, darapicos icai natione populum nostrum,
congestum,
dvai/j.0? TJI/, TTOUIS <ra/o/cos, r; TIJ/OS orwfta- quern portabat, adunatum
indicat et :
TOS, rj TToiov aifiaTos ei/coi/as oioous dpTov quando sanguinem suum vinum appellat,
T6 Kal TTOTTIplOV, eVT\XeTO TOIS fiadtj-
de botris atque acinis plurimis expressum
TCUS <5ia TOVTtav TTJV dvd/j.vt]<riv avTov atque in unum coactum, gregem item nos-
iroielaOat ; Orig. Dial. ill. trum significat, commixtione adunataemul-
49
Qua in parte invenimus calicem titudinis copulatum. Id. Epist. LXXVI.
mixtum fuisse quern Dominus obtulit, et sect. 4.
vinum fuisse quod sanguinem suum dixit. 52
Theoph. Antioch. inEvan.lib. i. p. 152.
Cypri. Epist. LXIII. sect. 6. Tom. ii. Bibliothec. Patr. edit. Colon.
50
Nee corpus Domini potest esse farina 53
Mox accepto pane, deinde vini calice,
sola, aut aqua sola ; nisi utrumque aduna- corpus esse suum ac sanguinem testatus,
tum fuerit et copulatum, et panis unius manducare illos jussit et bibere ; quod ea
compage solidatum. Id. ibid. sect. 10. sit futurae calamitatis suse mortisque me-
51
Nam quando Dominus corpus suum moria. Ammon. Harmon. Evang. Tom.
panem vocat de multomm granorum adu- in. Biblioth. Patr. p. 28.
58 ANSWER TO A JESUITS CHALLENGE. [CHAP.
64
Ta (TVfjipoXa. TJJS evOeov ol/coi/o/nias KCti oIj/O5, dvTLTVTrOV TJJs (Ttt/O/COS O.VTOV KUL
TO?? O.VTOV irapeoidov /u.ct0tjTaTs, TrjV eiKova TOV a'ifJLaTOS' KOL ol [jLGTa\afji(3dvoitTs e/c
/nei/os. Euseb.lib. viii. Demonst. Evang. a-dpKa TOV Kvpiov ecr0toi;<ri. Macar.
in fine cap. 1. ^Egypt. Homil. xxvu.
69
55
"ApTco &e -xf^ffdat <rvu.(36\u> T In typo sanguinis sui non obtulit
(TWjuctTos TTapeclSov. Id. ibid. aquam, sed vinum. Hieronym. lib. ii.
56 advers. Jovinian.
TOUTOU 6tJTCt TOV 0U/iCCTOS Tt]V
7Tt T/oaireJtjs eKTeXelv, Sid
60 Non hoc corpus quod videtis mandu-
TOV T ttVTOV KCLl TOV G<aT1\p'lOV caturi estis, et bibituri ilium sanguinem,
arWfJLClTOS
aiyuecTos, KO.TO. 6eoyxoi;s 7-775 Kaivfjs ^laOjjfcrjs quern fusuri sunt qui me crucifigent.
Id. lib. i. Demonstr. cap. Sacramentum aliquod vobis commendavi :
elsewhere
62 " did eat that bread which was
addeth, they
the Lord himself; he the bread of the Lord against the
"The " 63 did not doubt
Lord." Lastly: Lord," saith he,
to say, This is my body, when he gave the sign of his
body/'
So the author of the homily upon the 22d Psalm, among
the works of Chrysostom
" 64 This table he hath:
prepared
for his servants and handmaids in their sight, that he might
corporis sui. Aug. contr. Adimant. cap. Greece enim ez/ifyuo-aVtjs hie legitur in
12. MS. Bibliothecae Florentine exemplari,
64
Istam mensam praeparavit servis et unde ista transtulit Petrus Martyr) unum
ancillis in conspectu eorum, ut quotidie, filium, unam personam, utraque haec f&-
in similitudinem corporis et sanguinis cerunt. Chrysost. ad Caesarium mona-
Christi, panem et vinum secundum ordi- chum.
nem Melchisedec nobis ostenderet in 16
ye TU>V fivtrrtjpiajv irapadoa-ei
'Ej; oe
nature:" and that " 69 this most holy food is a symbol and
type of those things whose names it beareth," to wit,
" of the
body and blood of Christ." Gelasius writeth thus :
68 Tct
bpuifieva <rv|U/3oXa Ty TOV sic illud ipsum mysterium principale,
TOI Kal aV/iaTos Trpoa-ijyopia cujus nobis efficientiam virtutemque vera-
ov Tt}V (frva-iv fJLerafta\(aVj aXXa rrji/ \dpiv citer repraesentant, &c. Gelas. de Duab.
Trj <f)varei irpoffreQeiKws. Ibid. Natur. in Christo, contra Eutychen.
69 71 AXX'
2v/i|8oXoi/ -re Kal TVTTOV cKeivcov, tav ovSels av e'nrelv SvvaTai vovv
Kal Tas TTpoariyopias edeavro. Ibid. 73 auTtj <pvcri<i \|/?]Xa^)tjTou Kal
70 Certa sacramenta quae sumimus cor- Kal opaTov Kal dopaTov.
poris et sanguinis Christi, divina res est, OU'TWS Kal TO irapd TWV TTLvrHov \a[if$av6-
propter quod et per eadem divinse effici- fj.vov artofia X/oitrTou, Kal T^S ai<r6j)T^s
mur consortes naturae et tamen esse non
: ouo-ias OVK e^LGTarai (Schottus the Jesuit
desinit substantia vel natura panis et vini. translateth this, et sensibilis essentice non
Et certe imago et similitudo corporis et cognoscitur, which is a strange interpreta-
sanguinis Christi in actione mysteriorum tion, if you mark it) Kal T^S I/OTJTT/S d&iai-
celebrantur. Satis ergo nobis evidenter perov fievei yapi'Tos' Kal TO /SaVrto-yua tie
ostenditur, hoc nobis in ipso Christo Do- TrvevfJLaTiKdv o'Xoy yevofievov, Kal ev virdp-
mino sentiendum, quod in ejus imagine ypv, Kal TO Lotov TTJS aicrflrjTT/ff ovoiay t TOV
v5aTO<s Xe'yto, diaffca^et, Kal o yeyovev OVK
profitemur, celebramus, et sumus : ut sicut
hi hanc, scilicet in divinam, transeant,sanc- dirtoXea-ev. Ephrasmius de Sacris Antio-
to Spiritu perficiente, substandard, perma- chiae Legib. lib. i. in Photii Bibliotheca,
MdpK 9 Kal
KCU
At* tav
KpctTvveis TJs ir\dvris TO.
'A ffol
"xopriyel cros TraTfjp Sarai; ael
At* dyyeXiKqs Suva/mews !Aai}\ Troteiv,
"E^ow ere
irpoSpo/uiov dvTiOeov Travovpylas.
72
Vet. auctor citatus ab Irenaeo, lib. i.
cap. 12.
62 ANSWER TO A JESUIT'S CHALLENGE. [CHAP.
upon the altar, and an angel cutting him into small pieces
with a knife, and receiving his blood into the chalice, as
long as the priest was breaking the bread into little parts.
The latter is of a certain Jew, receiving the Sacrament at
St Basil's hands, converted visibly into true flesh and blood,
which is
expressed by Cyrus Theodorus Prodromus in this
tetrastich :
X|OicrTtai'ft>i>
TTore irai^e 6vr)7rd\irjv "ep 1109,
82 86
Inter sententias Patrum, a Pelagic Removeantur ista vel figmenta men-
Romanse ecclesiae diacono Latine versas, dacium hominum, vel portenta fallacium
libell. 18, cui titulus de Providentia, vel spirituum. Aut enim non sunt vera quag
Praevidentia ; sive, ut in Photii Biblio- dicuntur ; aut si haereticorum aliqua mira
theca habetur, Cod. 98. irepi diopaTiKiav. facta sunt, magis cavere debemus quod
:
83
Tom. iv. Surii, p. 257, edit. Colon, cum dixisset Dominus quosdam futuros
ann. 15J3. esse fallaces, qui nonnulla signa faciendo
84
Nomen
Amphilochii ad mentiendum etiam electos, si fieri posset, fallerent ; ad-
accepit. Baron. Tom. iv. ann. 369, sect. 43. jecit vehementer commendans, et ait, Ecce
85
Scatens mendaciis. Id. ibid. ann. praedixi vobis. August, de Uni tat. Eccles.
363, sect. 55. cap. 16.
III.]
OF THK REAL PRESENCE. 65
^^
91 Kai dvdfjLVt]oriv
Eis
^^
TI'ITTOV t;
89
Damascen. Orthodox. Fid. lib. iv.
a ^ -
cap. 14. 92
"Ap-rov ovffiav irpotreTa^e Trpovipepe
OVK \Xou trQat, /uj a-X'J/-iaTiot/<rai> dvQpwirov /uo/o
K
66 ANSWER TO A JESUIT'S CHALLENGE. [CHAP.
)3
To 0e<rei, V\TOI fj eiKtov avTov dyia. TVTTU, fj.6Td 8e TOV dyiafffwv a-co/ma Kvpiutf
4
*
Tov Trjs euxa/oio-Ttas dpTov, &> d- Kal alfjLa X/CHO-TOU \eyovTai, KOI ei<ri, Kai
il/evdrj eiKova TT/S <f>v(riK7Js <rapKo<s, &c. TTHTTevovTai. Ibid. p. 601.
So a 97
little after it is called rj 6eoTrapdSoTos 'AvTiTvira fiCTa TO dyiacrQfjvctL
e'iK(av TTJS o-a/o/cos O.VTOU, and dtyevdiis Xa/as evpijTai KaXou/zei/a T a'yia Swpa'
j
eiKwu T^9 evardpKov ot/coj/o/itas XJOKTTOV. oloi/ irapd Tpqyop. TO> 0eoX. ev Tto ets Tr;V
j
95
Concil. Gener. Tom. in. p. 599, 600. j doeXQnv eTrtr. /cot ej/ T^ dtroXoyia vapd
edit. Rom. j
Ku/otXXw 'lepoo-oX. /caTt?x /UI/O-T. e. /cat
96
II/oo TOW dytao-O^j/ai e/cXrj'0r; di/Tt- !
aXXots. Ib. in margine.
HI.] OF THE REAL PRESENCE. (>7
every thing which entereth into the mouth goeth into the
belly, and is sent forth into the draught" For this and
another like
m de triformi et tripartito corpore
foolery
" of the three
Christi, parts or kinds of Christ's body,"
(which seem to be those ineptue de tripartito Christi cor-
pore, that Paschasius in the end of his Epistle intreateth
l02
Frudegardus not to follow,) he was censured in a Synod
held at Carisiacum, or Cressy wherein it was declared by the
;
98
Amalar. de Ecclesiastic. Offic. lib. i. Omne quod intrat in os in ventrem vadit,
cap. 24. et in secessum emittitur. Idem in Epi-
99
Hie credimus naturam simplicem pa- stola ad Guitardum MS. in Biblioth.
nis et vini mixti verti in naturam ratio- Colleg. S. Benedict. Cantabrig. Cod. LV.
101 Id. de EcclesiastOffic. lib.
nabilem, scilicet corporis et sanguinis iii.
cap.35.
Christi. Id. lib. ly2 Florus in Actis Synod. Carisiac.
iii.
cap. 24.
100 Jt a vero sumtum corpus Domini MS. apud N. Ranchinum, in Senatu
bona intentione, non est mihi disputan- Tolosano Regium Consiliarium. Vide
dum utrum invisibiliter assumatur in Phil. Morn, de Miss. lib. iv. cap. 8.
coclum, aut reservetur in corpore nostro
103 Panis et vinum efficitur spiritualiter
usque in diem sepulturae, aut exhaletut in corpus Christi, &c.Mentis ergo est cibus
auras, aut exeat de corpore cum sanguine, iste,non ventris; nee corrumpitur, st-d
aut per os emittatur ; dicente Domino, permanet in vitam aeternam. Ibid.
K 2
68 ANSWER TO A JESUIT^S CHALLENGE. [CHAP.
104
Supra p. 15. et sanguinis Domini in Eucharistia. Bell,
105
Genuinum Ecclesiae Catholicae sen- de Script. Ecclesiast.
sum ita primus explicuit, ut viam ceteris !
lo6
Quasris enim de re ex qua multi
aperuerit, qui de eodem argumento multi dubitant. And again Quamvis multi ex
:
postea scripsere. Jac. Sirmond. in Vita ! hoc dubitent, quomodo ille integer manet,
Radberti. Hie auctor primus fuit, qui i et hoc corpus Christi et sanguis esse possit.
the same body which was born of Mary, which did suffer,
was dead and buried, and which rising again, and ascending
into heaven, sitteth at the right hand of the Father?"
Whereunto he returneth this answer: that " 108 the bread
and the wine are the body and blood of Christ figuratively ;"
that " 109
for the substance of the creatures, that which they
were before consecration, the same are they also afterward;"
that u 110 they are called the Lord's body and the Lord's
blood, because they take the name of that thing of which
and that " ni there is a great dif-
11
they are a sacrament;
ference betwixt the mystery of the blood and body of
Christ, which is taken now by the faithful in the Church,
and that which was born of the Virgin Mary, which suffered,
which was buried, which rose again, which sitteth at the
right hand of the Father." All which he proveth at large,
both 112 by testimonies of the holy Scriptures, and by the
sayings of the ancient Fathers. Whereupon Turrian the
Jesuit is driven for pure need to shift off the matter with
this silly interrogation: " To cite Bertram," (so Ratrannus
113
is more
" what is it else but to
usually named,) say, that
the heresy of Calvin is not new?" As if these things were
alleged by us for any other end than to shew, that this
107 sumi-
Quod in ecclesia ore fidelium separari mysterium sanguinis et corporis
tur corpus et sanguis Christi, quaerit vestrae Christi, quod nunc a fidelibus sumitur in
magnitudinis excellentia, in mysterio fiat, ecclesia, et illud quod natum est de Maria
an in veritate, &c. et utrum ipsum corpus Virgine, quod passum, quod sepultum,
sit, quod de Maria natum est, et passum, quod resurrexit, quod ccelos ascendit, quod
mortuum et sepultum, quodque resurgens ad dextram Patris sedet. Ibid. p. 222.
112
et ccelos ascendens, ad dextram Patris con- Animadvertat, clarissime Princeps,
sideat ? Ratrann. sive Bertram, in lib. de sapientia vestra, quod positis sanctarum
Corp. et Sang. Dom. edit. Colon, ann. 1551. Scripturarum testimoniis et sanctorum
p. 180. Patrum dictis evidentissime monstratum
IDS p anis ille vinumque figurate Christi est; quod panis qui corpus Christi, et
corpus et sanguis existit. Ibid. p. 183. calix qui sanguis Christi appellatur, figura
109 Nam secundum creaturarum substan- sit, quia mysterium; et quod non parva
tiam, quod fuerunt ante consecrationem, differentia sit inter corpus quod per myste-
hoc et postea consistunt. Ibid. p. 205. rium existit, et corpus quod passum est,
110
Dominicum corpus et sanguis Domi- et sepultum, et resurrexit. Ibid. p. 228.
113
nicus appellantur ; quoniam ejus sumunt Ceterum Bertramum citare, quid
appellationem, cujus existunt sacramen- aliud est, quam dicere, haeresim Calvini
tum. Ibid. p. 200. non essc novam ? Fr. Turrian. de Eu-
111
Videmus itaquc multa differentia rharist. contra Volanum, lib. i.
cap. 22.
ANSWER TO A JESUIT'S CHALLENGE. [CHAP.
way which they call heresy is not new, but hath been trodden
in long since by such as in their times were accounted good
and catholic teachers in the Church that since they have:
114 116
Martyrolog. Rom. iv. Id. Novemb. Homilia Paschalis, Anglo-Saxonice
edit. Antuerp. ann. 1586. impressa Londini per Jo. Daium, et MS.
115 Lanfranc. lib. dc Sacrament. Eucha- in Publica Cantabrigiensis Academne
rist, contra Berengar. Bibliotheca.
HI.] OF THE REAL PRESENCE.
tion is not only the same with that of Ratrannus, but also
in many places directly translated out of him, as may appear
by these passages following, compared with his Latin laid
down in the margin :
" 117
The bread and the wine, which by the Priest's
ministry is hallowed, shew one thing without to men's senses,
and another thing they call within to believing minds.
Without they be seen bread and wine both in figure and
in taste ; and they be truly after their hallowing Christ's
" 118 So the
body and his bloodby spiritual mystery." holy
font-water, that is called the well-spring of life, is like in
117 Ille
panis qui per Sacerdotis minis- duo vidcmus inesse sibi resistentia, &c.
terium Christ! corpus efficitur, aliud ex- Igitur in proprietate humor corruptibilis,
terius humanis sensibus ostendit, et aliud in mysterio vero virtus sanabilis. Sic ita-
interius fidelium mentibus clamat. Ex- que Christi corpus et sanguis, superficie
terius quidem panis, quod ante fuerat, tenus considerata, creatura est, mutabili-
forma praetenditur, color ostenditur, sapor taticorruptelaeque subjecta: si mysterii
accipitur; ast interius Christi corpus os- vero perpendis virtutem, vita est, parti -
tenditur. Ratrann. sive Bertram, de Corp. cipantibus se tribuens immortalitatem.
et Sang. Dom. p. 182. Ibid. p. 187, 188.
119
118
Consideremus fontem sacri baptis- Multa differentia separantur corpus
matis, qui fons vitae non immerito nuncu- in quo passus est Christus, et hoc corpus
patur, &c. In eo si consideretur solum- quod in mysterio passionis Christi quoti-
inodo quod corporeus aspicit sensus, ele- die a fidelibus celebratur. Ibid. p. 212
mentum fluidum conspicitur, corruption!
et222.
120 Ilia caro
subjectum, nee nisi corpora lavandi po- namque qua crucifixa est,
tentiam obtinere. Sed accessit Sancti de Virginis came facta est, ossibus et
Spiritus per Sacerdotis consecrationem nervis compacta, et humanorum mem-
virtus ; non solum cor-
et efficax facta est brorum lineamentis distincta, rationalis
pora, verum etiam animas diluere, et anima; spiritu vivificata in propriam vitam
spirituales sordes spiritual! potentia di- et congruentes motus. At vero carospiritu-
movere. Ecce in uno codeinquc clemcnto alis, qiw populum credentem spiritualitcr
72 ANSWER TO A JESUITS CHALLENGE. [CHAP.
pascit, secundum speciem quam gerit donee ad illud perveniatur; ubi vero ad
exterius, frumenti granis manu artificis illud perventum fuerit, hoc removebitur.
quod in ecclesia celebratur, temporale est, manducaverunt ibi multi qui Deo placue-
non aeternum ; corruptibile est, non incor- runt et mortui non sunt. Quare ? Quia
;
and they died not the everlasting death, though they died
the common. They saw that the heavenly meat was visible
and corruptible, and they spiritually understood by that
visible thing, and spiritually received it."
This Homily was appointed publicly to be read to the
people in England on Easter-day, before they did receive
the communion. The like matter also was delivered to the
clergy by the bishops at their synods, out of two other
125
writings of the same JClfrick in the one whereof, directed
;
Epistles."
Thus was
priest and people taught to believe in the
Church of England toward the end of the tenth and the
beginning of the eleventh age after the incarnation of our
Saviour Christ. And therefore it is not to be wondered,
that when Berengarius shortly after stood to maintain this
12G
doctrine, many both by word and writing disputed for
125
Impress. Londini cum Homllia 126
Sigebert. Gemblac. ct Guliel. Nan-
Paschali, et MS. in publica Oxoniensis giac. in Chronic, ann. 1051. Conrad. Bru-
Acaclemiac Bibliothcrn, et Colleg. S. Be- wilerens. inVitaWolphehni; armd Suriuiru
nedict. Cantab. April. 22.
74 ANSWER TO A JESUIT^S CHALLENGE. [CHAP.
him; and not only the English, but also all the French
almost and the Italians, as 127 Matthew of Westminster
reporteth, were so ready to entertain that which he delivered.
Who though they were so borne down by the power of the
Pope, who now was grown to his height, that they durst
not make open profession of that which they believed; yet
OF CONFESSION.
127 Flor. Histor. ann. 1087. mento altaris sub speciebus panis et vini
128
De Christian. Eccles. Success, et veraciter continentur ; transubstantiatis
Stat. edit. ann. 1613, p. et 208. pane in corpus, et vino in sanguinem po-
190192, j
129
Gujus corpus et sanguis in sacra- I
testate divina. Concil. Lateran. cap. i.
IV.]
OF CONFESSION.
3 6
Psalm xxxii. 5. 2Chron.vi.37,39; 1 Kings viii. 47, 50.
4
2 Sam. xxiii. 1. 7 Luke xviii. 13, 14.
5 8
Psalm xxxii. 6. Heb. xii. 9. 1 John i. 9.
OF CONFESSION. 77
say unto thee, Bring thyself upon the stage, nor, Accuse
thyself unto others.; but I counsel thee to obey the prophet,
saying, Reveal thy way unto the Lord. Confess them before
God, confess thy sins before the
Judge, praying, if not with
thy tongue, yet at least with thy memory ; and so look to
obtain mercy." " 13 But thou art ashamed to
say that thou
hast sinned. Confess thy faults then daily in thy
prayer.
For do I say, Confess them to thy fellow-servant, who may
12
10
Nunc autem neque necessarium prae- Mjj a'/ia/OTcoXovs Ka\iafjLev euvTovs
sentibus testibus confiteri :
cogitatione fiat fjiovov, aXXa Kal TU afia/OTtj/xaTa dva\o-
delictorum exquisitio, absque teste sit hoc yurw/jLeQa, KUT' el^os cKaorTov dvaXeyov-
judicium. Solus te Deus confitentem T6s. Ou Xeyaj trot, 'E/cTro/xTreuo'Of <ravTov,
videat. Chrysost. Homil. de Pcenitent.
et Confession. Tom. v. edit. Latin. Col. TreiQecrQai <rv/i/3oi;Xeva> TO) Trpo^JjVp Xe-
001, edit. Basil, ann. 1558. yoVTL, A-TTO/CaXui^OI/ TT/OOS KvpLOV TTJV bSoV
11
Aict TOVTO TrapaKoXw Kal (TOV. eirl TOV Qeov TavTa 6/j.o\6yij<rov, CTTI
TOV StKatrTOv bfioXoyei Ta a/xa/oTjj'^iaTa,
Qeaj. oiroe yap ets QeaTpov dyoa TO>V
ere v\6fjievo<s, el Kal p.ij TT} yXooTTy, a'XXa
<TVVOo{)\<aV T(i)V (TWV, OU06 eKKCL\V\l/at TCHS TTJ /jLViifMri,
Kal OVTCOS diov t\er)6?;vat.
di>0/ocu7rois avay/ca^w TCC dp.apTt]p.aTa. TO Id. in Epist. ad Hebr. cap. xii. Homil.
ffweiSos dvaTTTvfcov ep.irpocQev TOV BeoD, xxxi. Tom. iv. Savil. p. 589.
Kai auTai oeTov TCC TpavpaTa, Kal Trap' 13
AXX' aiayyvij elirelv, OIOTI i'mapTfS.
avTov TO. f})dpfjLUKa CUTI]<TOV . Aetoi> TU>
Xeye au-ra Ka6' rjfiepav ev Trj ev^y arov.
pi] oveici^ovTi are, aXXa QepairevovTi. KO.V Kal TL E'nre Tut <rvvdov\tp
; /u.j ydp Xeyw,
yap <rv
(TtyifiTfl?, oidev e/celi/os airavTa. TUJ oveio'i^ovTL <re el-Tre TO) Qeta TU>
; Qepa-
Id. circa finem Horn. v. irepi aV-a-raXtj- TrevovTL avTa. ov ydp, eaV fii] ei-Trrjs, dyvoel
TTTOU, de incomprehensib. DeiNatur.Tom. avTa o Geo's. Id. in Psal. L. Horn. n.
vi. edit. Gra?c. D. Hen. Savil. p. 424, et Tom. i. Savil. p. 708.
Tom. v. p. 202, 263.
ANSWER TO A JESUIT^ CHALLENGE. [CHAP.
private, that I may heal thy sore, and free thee from grief."
" 16 And this is not
only wonderful, that he forgiveth us
our sins, but that he neither discovereth them, nor maketh
them open and manifest, nor constraineth us to come forth
in public, and disclose our misdemeanours ; but commandeth
us to give an account thereof unto him alone, and unto him
to make confession of them."
Neither Chrysostom here walk alone.
doth St That
is to the same effect:
" 17 What
saying of St
Augustine
have I to do with men, that they should hear my confessions,
as though they should heal all my diseases ?" And that
Collection of St Hilary upon the two last verses of the
52d Psalm, 18 that David there teacheth us " to confess to
no other," but unto the Lord, " who hath made the olive
fruitful (or, the hope of mercy)
with the mercy of hope
for and ever."
ever And that advice of Pinuphius, the
Egyptian Abbot, which I find also inserted among the
14
T/J/O? yap evexev aiayyvri KOI epv- j
(pavepd Kal drjXa, ovoe dvayKa^ei irapeX-
0/otas, ei-rre fiot, rd a/xapTrj/xara e'rtrelv ;
is fj.etrov
Tro/JLTTcvcry ;
TW devn-OTy, TO> KtjSe/movi, T> Id. 'AvdpidvT. ad Pop. Antiochen.
in
a7ra\Xaa) TT/S 68uvi^. Id. ibid. versitatis hujus Dominum esse confessus ;
16
Ou TOVTO Se p.6vov icrTL TO Qavp.a<TTuv, nulli alii docens confitendum, qui quam
OTL d<pit]Cfiv rj/uf Ta d/j.apTt'ifiaTa, dXX' OTI fecit olivam fructiferam spei misericordia
ovde cKKa\6TTTei, ovde iroiel avrd in seculum seculi. Hilar. in Psal. lii.
IV.]
OF CONFESSION. 7^
possunt, confiteri ea jugi supplicatione (TOl fJLOVta TU) f3\C1TOVTl TO &V KpVTTTU) TOUS
non desinas, ac dicere, Iniquitatem meam ev epavTW rrTcva.yp.ovs firideiKvvw, v
23
Lavant lacrymee delictum, quod Petri, Tom. v. Biblioth. Patr. part. i.
confiteri, solas lacrymae delent peccata. runt, et ab altari, cui ministrabant, non
Gloss, de Pcenit. Distinct, i. cap. 2. La- animo sed officio separati, vitam tanquam
crymae. mortuam plangunt; certi, quod recon-
25
Lavat lacryma delictum, quod voce ciliato sibi efficacis prenitentiae fructibus
pudor est confiteri. Lacrymse ergo vere- Deo, non solum amissa lecipiant, sed
cundias consulunt pariter et saluti; nee effecti, ad
etiam cives supernse civitatis
erubescunt in petendo, et impetrant in gaudia sempiterna perveniant. Prosper,
rogando. Maxim. Homil. de Penitent. de Vita Contemplative, lib. ii. cap. 7.
OF CONFESSION.
27
Si peccavero, etiam in quocunque accusatorem nullum timebis. Ambr. de
minuto peccato, et consumit me cogitatio Poenitent. lib. ii. cap. 17- Mj ydp GV,
mea, et arguit me, dicens, Quare peccasti ? ffavTov edv /utj etTTfjs dft.a.pTU>\6v, OVK
quid faciam ? Respondit senex, Quacunque e'xeisKaTriyopov TOW f>id(3o\ov irpoXafic ;
hora ceciderit homo in culpam, et dixerit Kdi (ipiraaov avTOv TO di<o/j.a, TO KCLTIJ-
ex corde, Domine Deus peccavi, indulge yopelv. TI ovv ou 7r/ooXa/i/3a'weis O.VTOV, Kai
mihi ; mox cessabit cogitationis vel tristitiae A.e'yets TJJW dfMapTiav, /cat e)~a\ei<peis TO
ilia consumptio. Respons. Patr. ./Egypt, i6a> OTL TOIOVTOV
a Paschasio diacono Latine vers. cap. 11. t?xei triyfjo-at /ujj duvdpevov ; Chrysost.
28
Novit omnia Dominus, sed exspectat de Poenit. Serm. in. Tom. vi. edit. Savil.
etcelantem peccata tua arguat. Praeveni two ot/zia>0?7. LXX. in Esa. XLiii. 26,
accusatorem tuum si te ipse accusaveris,
: et Proverb, xviii. I/.
F
82 ANSWER TO A JESUITS CHALLENGE. [CHAP.
ddicpvov, 'iva /u/|fa> /cat TO e/idy. Aa'/3e /cat de Poenitent. in Operum Appendice, edit.
TOV iepea KOIVMVOV TJ/S 0\(ij>eios, tos TTCL- Paris, ann. 1618. p. 175, 176.
IV. OF CONFESSION.
13
Tantummodo circumspice diligen- TOV <raj/LiaT05 oil TrdorLV
tius, cui debeas confiteri peccatum tuum.
Proba prius medicum, cui debeas causam T/S TOVTWV depaTTeias' ovTta
languoris exponere, qui sciat infirmari Koi efcayopevo-LS TWV ct/ia/OTtj^iaTwv yivf-
i]
cum infirmante, flere cum flente, qui <r6ai (xfreiXei. eiriTtav ovva^viav Qepairev-
condolendi et compatiendi noverit disci- etv, Kara TO yeypa/JL/mevov, 'Y/tiels ol 8vva-
plinam ; ut ita demum, si quid ille dixerit, TOI, TCC a<r0ej/tJ/uaTa Ttav d&vvaTtav ftacrrd-
qui se prius et eruditum medicum osten- eT6, TovrearTi, aipT oid TT/S eTTi/ueXe/as.
derit et misericordem, si quid consilii Basil, in Regul. brevioribus, Resp. 229.
35
dederit, facias et sequaris. Grig, in Psal. Secundum Archiepisc. imo sanctum
xxxvii. Horn. n. Thomam, et alios Theologos, in confes-
4
'H elfayo/oeueris TUJV sione fit
quis de attrito contritus virtute
TOVTOV <?x et '''vv Xoyoi/, ov tyci JJ e7ri clavium. Summa Sylvestrina, de Confess.
riav aru)[Jia.TiKU)V -rraOwj/. cos ovu TO. Sacramental, cap. 1. sect. 1.
F2
84 ANSWER TO A JESUIT'S CHALLENGE. [CHAP.
" 36 that
they would have us believe, received this instruction:
if
envy, or infidelity, or any other evil did secretly creep into
any man's heart, he who had care of his own soul should not
be ashamed to confess those things unto him who had the over-
sight over him ; that by God's word and wholesome counsel
he might be cured by him." And so indeed we read in the
apocryphal Epistle of Clement, pretended to be written unto
St James, the brother of our Lord ; where in the several edi-
tions of Crab, Sichardus, Venradius, Surius, Nicholinus, and
Binius, we find this note also laid down in the margin ; Nota
de confessione sacramentali, " Mark this of sacramental con-
37
fession." But their own Maldonat would have taught them
that this note was not worth the marking: forasmuch as the
36
Quod si forte alicujus cor vel livor, ejus malo, sed etiam in tanto scandalo
vel infidelitas, vel aliquod malum latenter est aliorum, atque hoc expedite utilitati
irrepserit ; non erubescat, qui animae suae Ecclesiae videtur Antistiti, in notitia
curam huic qui praeest,
gerit, confiteri haec
multorum vel etiam totius plebis agere
ut ab ipso per verbum Dei et consilium poenitentiam non recuset; non resistat,
salubre curetur. Clem. Epist. i. non lethali et mortiferae plagae per pudo-
37 Maldonat. Disputat. de Sacrament. rem addat tumorem. August, in lib. de
Tom. ii. de Confessionis Origine, cap. 2. Pcenitentia, quae postrema est Homilia
38
Si peccatum ejus non sol am in gravi ex L. in x. Tom.
IV.]
OF CONFESSION. 85
quia in corde ago. Ergo sine causa dictum Imperator ageret poenitentiam publicam
est, Quae solveritis in terra, soluta eruntin in conspectu populi,maxime quia pecca-
coelo ? ergo sine causa sunt claves dataa tum ejus celari non potuit: et erubescit
ecclesiae Dei ? frustramus Evangelium Senator, quod non erubuit Imperator?
Dei ? frustramus verba Christi ? promit- erubescit nee Senator sed tantum Curialis,
timus vobis quod negat ? nonne vos
ille quod non erubuit Imperator ? Erubescit
41 multa hoc
Si intellexerit et praeviderit talem runt, et tu ipse facile sanari ;
esse languorem tuum, qui in conventu deliberatione et satis perito medici illius
totius ecclesiae exponi debeat et curari, consilio procurandum est. Origen. in
ex quo fortassis et ceteri aedificari pote- Psal. xxx vii. Horn. n.
IV.]
01 CONFESSION.
45
new masters of Trent have not only determined, that sacra-
mental confession must necessarily be premised before the
receiving of the Eucharist ; but also have pronounced them to
be excommunicate ipso facto, that shall presume to teach the
contrary.
The case then, if these men's censures were ought worth,
would go hard with Nectarius and all the Bishops that fol-
lowed him but especially with St John Chrysostom, who was
;
42
Ot eiriffKOTToi TU>V KK\iiariiav KO.VOVL /cat Qappelv Svvai.ro, Koivcovelv
TOV TTpea-fivTepou TOV e-Tri TJ/S /ueraj/oias . Sozomen. Histor. lib. vii.
one examine himself, and then let him come. He doth not
bid one man to examine another, but every one himself;
making the judgment private, and the trial without wit-
nesses ;" and in the end of his second
Homily of fasting
(which in others is the eighth de Pcenitentia), frameth his
exhortation accordingly: " 47 Within thy conscience, none
being present but God, who seeth all things, enter thou into
judgment, and into a search of thy sins, and recounting thy
whole life, bring thy sins unto judgment in thy mind reform :
KeXeveL doKifidorai, d\\' avTov eavTov, Ta, Kal yueTa KaQapou TOV arvveiSoTos
O'VTCO
ddrjfJiO<rievTOV TTOLWV TO diKa<rTi]piov, Tijs te/oas aiTTOV TpaTret}<s, Kal TT)<S ayfas
dfidpTvpov TOV e\ey-%ov. Chrysost. in peTeye Butrias. Id. Tom. vi. Savil. p. 83J.
1 Cor. xi. Homil. xxvin. 18
Et de i]yvor)(T TIS TOV <f)av\ov iroXAa
47 "~Evdov ev Tto trvveiSoTL, /xr^ei/os vepiepyaffdfj.evo's, ovSev ey/cXrjjua' TOVTU
TTapovTO's, Tr\r}v TOV TrdvTa opiavTos Qeov, yap TWV SqXoov e'ipriTai.
fjLoi irepi Id. in
TTOIOV Trjv Kpiariv Kal TWV rifj.apT^p.evwv fine Horn. LXXXII. in Matth. edit. Graec.
,
Kal irdvTa TOV fiiov dva\o- vel LXXXIII. Latin.
IV.]
OF CONFESSION. 89
they may be drawn within the peril of the laws. For that
49
'EmjcoXou6jj<rcti/ de <r\e&6v ol Trdwroiv improbabilis consuetude; ne multi a
iri(Tiyjroi. Sozom. lib. vii. cap. 16. pcenitentiae remediis arceantur, dum aut
60 Ne de singulorum peccatorum genere erubescunt aut metuunt inimicis suis sua
libellis scripta professio
publice recitetur; facta reserare, quibus possint legum con-
cum reatus conscientiarum sufficiat solis stitutione percelli. Sufficit enim ilia con-
sacerdotibus indicari confessione secreta. fessio, quae primum Deo offertur, turn
Quamvis enim plenitude fidei videatur etiam sacerdoti, qui pro delictis pomiten-
Dei timorem
esse laudabilis, quae propter tium precator accedit. Tune enim demum
apud homines erubescere non veretur; plures ad pcenitentiam poterunt provocari,
tamen quia non omnium hujusmodi sunt i
si populi auribus non publicetur conscien-
peccata, ut ea, quae pccnitentiam poscunt, tia confitentis. Leo Epist. LXXX. ad
non timeant publicare, removeatur tarn Episcopos Campaniae, Samnii et Piceni.
90 ANSWER TO A JESUITS CHALLENGE. [CHAP.
54 56
Si ergo hujusmodi homo, tnemor de- Appellemus istam legem, si placet,
licti sui, confiteatur quae commisit, et temporalem, quae quam vis justa sit, com-
humana confusione parvi pendat eos qui mutari tamen per tempora juste potest.
exprobrant eum confitentem, et notant vel August, de lib. Arbitr. lib. i. cap. 6.
Origen. in PsaL xxxvii. baptisma remedium tuum in
67 Post
irrident, &c.
Homil. n. teipso statuit, remissionem in arbitrio tuo
55
Certe periculum ejus tune si forte
posuit, ut non quseras sacerdotem cum
onerosum est, cum
penes insultaturos in necessitas flagitaverit ; sed ipse jam ac si
risiloquio consistit, ubi de alterius ruina scitus perspicuusque magister, errorem
alter attollitur, ubi prostrato superscendi- tuum intra te emendes, et peccatum tuum
tur. Ceterum inter fratres atque conser- poenitudine abluas. Laur. Novar. Tom.
ves, ubi communis spes, metus, gaudium, vi. Biblioth. Patr. part i. p. 337. edit.
dolor, passio; quid tuos aliud quam te Colon.
58
opinaris ? Quid consortes casuum tuorum Soi &&<oKe Ttjy cfcovfftav TOV Sea-fielv
ut plausores fugis ? Non potest corpus dc KOI \vetv. cravrov eStjffai Trj aeipa. T^S
unius membri vexatione laetum agerc. <pt\apyvpia^, aavrov \\HTOV
Tertullian. dc Pcenitent. cap. 9. T//S
92 ANSWER TO A JESUITS CHALLENGE. [CHAP.
69
In hac sententia ilia debet esse discre- Ite ostendite vos sacerdotibus.
63
tio ; ut quotidiana leviaque peccata alter- Dicentes, sibi sufficere, ut soli Deo
utrum coaequalibus confiteamur, eorumque peccata sua confiteantur; si tamen ab
quotidiana credamus oratione salvari. ipsis peccatis in reliquo cessent. Haymo.
Porro gravioris leprae immunditiam juxta ut supra.
64
legem sacerdoti pandamus, atque ad ejus Sed et hoc emendatione egere per-
arbitrium, qualiter et quanto tempore speximus, quod quidam dum contitentur
jusserit, purificari curemus. Bed. in peccata sua sacerdotibus, non plene id
Jacob, v. faciunt. Concil. Cabilon. n. cap. 32.
iv J
OF CONFESSION. 93
" 65
Some say that they ought to confess their sins only unto
God, and some think that they are to be confessed unto the
65 66
Quidam solummodo Deo confiteri Grat. de Poenit. Distinct, i. cap. ult.
debere dicunt peccata; quidam vero sacer- Quidam Deo.
67
dotibus confitenda esse percensent : quod Quidam Deo solummodo confiteri
utrumque non sine magno fructu intra debere peccata dicunt, ut Greed ; quidam
sanctam fit ecclesiam, ita duntaxat, ut et vero sacerdotibus confitenda esse percen-
Deo, qui remissor est peccatorum, con- sent, ut tola fere sancta ecclesia. Ibid.
fiteamur peccata nostra, (et cum David 68
Videtur irrepsisse in textum ex mar-
dicamus, Delictum meum cognitum tibi gine; et marginalem annotationem im-
feci, et injustitiam meam non abscondi : periti alicujus fuisse qui ex facto Nectarii
dixi, Conh'tebor adversum me injustitias sublatam omnino confessionem
collegit,
meas Domino, et tu remisisti impietatem sacramentalem apud Grascos. Nam alio-
peccati mei,) et secundum institutionem qui in ipso Capitulari Theodori, unde
Apostoli, Confiteamur alterutrum peccata canon ille descriptus est, non habentur
nostra, et oremus pro invicem ut salvemur. duse voces, ut Greed; neque etiam
illse
namque, salutis et sanitatis auctor et largi- Sentent. in iv. lib. Dist. xvn. eandem
tor, plerumque hanc praebet suae potentia; sententiam adducens, addidit illud, ut
invisibili administratione, plerumque Greed. Bellar. de Pocnitent. lib. iii.
medicorum opera tione. Ibid. cap. 33. cap. 0.
94 ANSWER TO A- JESUIT'S CHALLENGE. [CHAP.
69 71
Burchard. Decret. lib. xix. cap. 145. I Addit. in. cap. 31. edit. Pithsei et
7
Ivo, Decret. part. xv. cap, 155. | Lindenbrogii.
OF CONFESSION. 95
72 74
Utrum sufficiat peccata confiteri soli Quibus auctoritatibus vel quibus
Deo, an oporteat confiteri sacerdoti. Qui- rationum firmamentis utraque sententia
busdam visum est sufficere, si soli Deo fiat innitatur, in medium breviter exposuimus.
confessio sine judicio sacerdotali et con- Cui autem harum potius adhaerendum sit,
fessione ecclesiae, quia David dixit, Dixi, lectoris judicio reservatur. Utraque enim
Confitebor Domino, &c. non ait, Sacer- fautores habet sapientes et religiosos viros.
doti; et tameri remissum sibi peccatum De Prenit. Dist. i. cap. 89. Quamvis.
76
dicit. Petr. Lombard, lib. iv. Sentent. Certissimum est, et pro certissimo
Dist. xvn. habendum, peccati mortalis necessariam
73 In his enim etiam docti diversa sen- esse confessionem sacramentalem, eo modo
tire quia super his varia ac
inveniuntur ;
ac tempore adhibitam, quo in Concilio
pene adversa tradidisse videntur Doctores. Tridentino post alia Concilia est consti-
Ibid. tutum. Rom. Correct, ibid.
96 ANSWER TO A JESUIT^S CHALLENGE. [CHAP.
year at least, faithfully confess his sins unto his own priest ;
and endeavour according to his strength to fulfil the penance
enjoined unto him, receiving reverently at least at Easter
the Sacrament of the Eucharist otherwise, that both being
:
Ul
Et ob hoc posset rationabiliter videri Vide initium ejusdem Distinct, et Glos-
alicui, quod praedicta poena illius statuti Sunt enim.
saiu, ibid. verb.
85
Melius dicitur earn institutam fuisse non est aliqua auctoritas aperta quas in-
a quadam universalis ecclesiae traditione, nuat Deum seu Christum aperte instituisse
potius quam ex novi vel veteiis Testa- confessionem fiendam sacerdoti . Panorm .
talibus apud nos, apud Grsecos non, quia primum suum interpretem, dicunt con-
non emanavit apud illos traditio tails. Ibid. fessionem tantum esse introductam jure
87 Imo confessio est instituta a
Domino, ecclesiastico. Maldon. Disp. de Sacra-
et est omnibus post baptismum lapsis in ment. Tom. ii. de Confess. Orig. cap. 2.
91
mortale peccatum, tarn Graecis quam Sed tamen haec opinio aut jam de-
Latinis, jure divino necessaria. Rom. clarata est satis tanquam haeresis ab eccle-
Correct, ibid, in marg. sia, aut faceret ecclesia operae pretium,
88
Michael Angrianus in Psal. xxix. si declararet esse haeresim. Id. ibid, de
89
Multum mihi placet ilia opinio, quia Praecepto Confess, cap. 3.
IV.]
OF CONFESSION. 99
sins thou dost forgive, they are forgiven; and whose sins
thou dost retain, they are retained." And therefore, if this
92
Quod confessio de peccatis in specie Carranzam in summa Concil. sub Sixto
fuerit ex aliquo statute universalis eccle- IV.
93
siae, non de jure divino. Congregat. Concil. Trident. Sess. xiv. Can. (I
God alone ? And therefore, when David saith unto God, Thou
forgavest the iniquity of my sin, Psalm xxxii. 5, Gregory,
surnamed the Great, the first Bishop of Rome of that name,
" 3
thought this to be a sound paraphrase of his words, Thou,
who who alone forgivest sins. For who can
alone sparest,
4
Esai. xLviii. 11. Rhemists, Annot. in Matt. ix. 5.
3
Tu, qui solus parcis, qui solus peccata 5
Richard Hopkins, in the Memorial
dimittis. Quis enim potest peccata di- of a Christ. Life, p. 179. edit. ann.
mittere, nisi solus Deus ? Gregor. Ex- 1612.
posit. ii. Psalmi Poenitential.
V. OF THE riUEST S POWER TO FORGIVE SINS. 101
6
Peccata igitur remittens, hominem qua Dei quoque filium, merito retracta-
quidem curavit, semetipsum autem mani- rent,non posse hominem delicta dimittere,
festo ostendit quis esset. Si enim nemo sed Deum solum, &c. Tertullian. lib. iv.
potest remittere peccata, nisi solus Deus, advers. Marcion. cap. 10.
8
remittebat autem haec Dominus, et curabat Ilium scilicet solum filium hominis
homines; manifestum est, quoniam ipse apud Danielis Prophetiam, consecutum
eratVerbum Dei Filiushominisfactus,&c. judicandi potestatem, ac per earn utique
etquomodo homo compassus est nobis, et dimittendi delicta. Id. ibid.
9 Movet scribas, remissum ab homine
tanquam Deus misereatur nostri, et reniit-
tat nobis debita nostra, qua; factori nostro peccatum; (hominem enim tantum in
debemus Deo. Irenaeus advers. Hseres. Jesu Christo contuebantur ; ) et remissum
lib. v. cap. 17. ab co, quod lex laxare non poterat. Fides
~
Nam cum Judaei, soluinmodo homi- enim sola justificat. Deinde murmura-
nem ejus intuentcs, nee clum ct Dcum certi, tionem eorum Dominus introspicit, dicit-
102 ANSWER TO A JESUIT'S CHALLENGE. [CHAP.
unto the Father, he would have said, " do you attri- Why
bute unto me an unfitting opinion ? I am far from that
power. To the same effect also writeth Christianus
11
que facile esse filio hominis in terra peccata Eadem maj estate et potentia, qua cogita-
dimittere. Verum enim, nemo potest di- tiones vestras intueor, possum et hominibus
mittere peccata, nisi solus Deus ergo qui
:
peccata dimittere. Hieron. lib. i. Com-
remittit Deus est, quia nemo remittit nisi mentar. in Matt. ix.
11
Deus. in homine manens curatio-
Deus Vere nullus potest remittere pec-
nem homini praastabat. Hilar. in Matth. cata, nisi unus, qui intuetur cogita-
Canon. 8. tiones hominum. Euthym. cap. 13. in
10
Legimusin prophetadicentemDeum, Matt.
12
Ego sum qui deleo iniquitates tuas. Con- Et ftt) i(ros r\v, e^prjv eiireiv, Ti /not
sequenter ergo scribae, quia hominem Tr/aoo-aTrreT-e /XT] Trpoa-^KOvffav vTroXrujsivi
putabant, et verba Dei non intelligebant, wopfxa TccuTtjs eyw TT/S Swa/mews. Chry-
arguunt eum blasphemies. Sed Dominus sost. in Matt. ix. Homil. xxix. Graec.
videns cogitationes eorum, ostendit se xxx. Latin. Vide etiam Basilium, lib. v.
Deum, qui possit cordis occulta cognos- contra Eunomium, p. 113. edit. Grraeco-
cere; et quodammodo tacens loquitur, Latin.
V. OF THE PRIEST'S POWER TO FORGIVE SINS. 103
13
Peccata nemo condonat nisi unus cata dimittit, &c. merito Deus est Christus.
Deus ; quia aeque scriptum est, Quis potest Novatian. de Trinitat. cap. 13.
peccata donate nisi solus Deus ? Ambros.
17 Hois oe, elirep KTia-fia r\v Aoyos, Ttjw
de Spir. Sanct. lib.cap. 19.
iii. aVo</>ao-u/ TOV Qeov Xu<rai ^vi/a-ros tjy, KOL
14
Istud enim solum malitia Judaeorum a</>eu/ai (1/j.apTtav, yeypa/m/uLevov irapa.
vere dicebat, quod nullus potest dimittere TOIS 7TpO<^)JTaiS, OTL TOVTO QeOU CffTl* TlV
peccata, nisi solus Deus, qui legis Dominus yap 0eos, uxrirep eaip<av a/ia/orias,
<rv,
15
Ei /UOJ/QS i}fj.a<3 ctTraXAaxTei o Ttav in. cont. Arian. p. 239. Tom. i. edit.
o\(av 6eos TrXtj/ujueXTj/uaTft)!/, eTepta trpe- Graeco-Lat. Commelin.
'
18
TTOVTO? TOVTOV 'O 6e ulos e'Xeyev ols ;06\6i/,
fii]&evi, yapi^CTcti oe KO.I
TOVTO X/oioros p.T eoua-ias QeoTTpeirovs, aroi ai a/ua/oTiai <rov. ore KaiTwv
TTCOS OVK av eij 0eo's Id. in lib. de Recta
; yoyyvfyvToov, epyu> TtjV a(pe<ri
Fide ad Reginas. \eyoav TW TrapaXvTiKw, 'Eyeipai, apov TOV
10
Quod si cum nullius sit nisi Dei KpdfifiaTOV <TOV, Kcii viTciye eis TOV O!KOV
cord is nosse secreta, Christus secreta con- <TOV. Id. Epist. de Synodis Arimin. et
->picit cordis ; quod si, cum nullius sit nisi Scleuc. p. 712. Vide etiam Orat. iv.
Dei peccata dimittere, idem Christus pec- contra Arian. p. 254 et 281.
104 ANSWER TO A JESUITS CHALLENGE. [CHAP.
away sins but Christ alone, who is the Lamb that taketh
19
Sed multo dementias errant Ariani, 21
Nemo tollit peccata (quae nee lex,
qui cum Jesum
et Christum esse, et pec- quamvis sancta et justa et bona, potuit
cata posse dimittere, Evangelii verbis de- auferre) nisi ille in quo peccatum non est.
victi, negare non audeant ; nihilominus Tollit autem, et dimittendo quae facta
Deum negare non timent. Bed. in Marc, adjuvando ne fiant, et perducendo
sunt, et
lib. cap. 10.
i. ad vitam ubi fieri omnino non possunt.
20 Si et Deus est
juxta Psalmistam, qui Id. in 1 Johan. iii.
humanitatis suae fragilitatem pro pecca- tus, qui est agnus tollens peccata mundi.
toribus mori. Id. ibid. August.
V-]
OF THE PRIEST S POWER TO FORGIVE SINS. 105
alone." " 29
To forgive sins belongeth to no other." ^To
sins is to God " 31 God alone doth
forgive possible only."
this ; which also he worketh in the washing of the new
birth." Wherein that the work of cleansing the soul is
25
Ille solus peccata dimittit, qui mundi. Ambros. Epist. LXXVI. ad Stu-
solus pro peccatis nostris mortuus est. dium.
28
Ambros. Ou^eis yap SvvaTat dtpievat d/map-
26
Moi/os OUTOS olos T dffiievai -rd Tias, el /ut; /uoi/os o Oco's. Chrysost. in
Tr\ilfifji\tifiaTa, vir6 TOV TTCCT/OOS TWV 2 Corinth, iii. Homil. vi.
o\cov 6 Tax^ets Traidaytayos TJ/iwi/, JUOPOS
59
To yap dfyelvai dfiaprias oWei/os
o TT/S UTTCC/COT/S SiaKplvcti Tt\v TrapaKor}v erepov eo-Ti. Id. in Johan. viii. HomiL
Svvd/jievo?. Clem. Alexandr. Paedagog. LIV. edit. Graec. vel LIII. Latin.
lib. 30
i. cap. 8. 'A/xa/rnj'ftaTa /nei/ ydp dtyelvai fiovta
27
Donaturus peccatum, solus remanet 0ew Swarov. Id. in 1 Cor. xv. Homil. XL.
33
Dei est mundare, non hominis :
ipse Kovi'icracrQai TOVTOIS, CLTTO eXeoi/ /cat </u\ai/-
40
Si hoc Deus promisit, quare vos vultis Id. ibid. Similiter et Chrysost. in
Cor. Homil. VIII. TOVTO Se UUTO
reddere, quod vobis nee promittere licet, 1 iii.
nee reddere, nee habere ? Ecce in Esaia p.ev ra6' eavTO fj.eya KOL TTO\\WV a^iov
/mia-QoaV Trpos & TO apyeTWirov
se promisit Deus inalbare peccatis aff'ec- nal Tt}v
tos, non per hominem. Id. ibid. pi^av TIOV dyaQatv ovoev. ov yap o Sia-
34 1 Cor. iv.
1, 2. Kovovfievos TOIS a'ya6oTs, aXX' o
35 avTa. OUTOS GCTTLV o
Chrysost. in 1 Cor. iv. Homil. x. K.a.1 i5ous,
36 Id. in 2 Cor. iv. Homil. v in. circa i nit.
41
Basil, lib. v. advers. Eunom. p. 113.
37 Kou yap TOVTO CIVTO, <pr](Ti,
TO oict- edit, GrcECO-Latin.
OF THE PRIEST S POWER TO FORGIVE SINS. 107
43 44 45
'~
Ambrose, Augustine, Chrysostom, and Cyril, make this
observation thereupon ; that this isnot their work properly,
but the work of the Holy Ghost, who remitteth by them, and
therein performeth the work of the true God. For " 4C
indeed,"
saith St Cyril, " it belongeth to the trueGod alone to be
able to loose men from their sins. For who else can free
the transgressors of the law from sin, but he who is the
Author of the law itself?" " 47 The Lord," saith St Augus-
" was to
tine, give unto men the Holy Ghost and he ;
42 48
Ambros. de Spir. Sanct. lib. iii.
Ecce, quia per Spiritum Sanctum
cap. 19. peccata donantur. Homines autem in re-
43
August, contra Epist. Parmenian. missionem peccatorum ministerium suum
lib. ii. cap. 11. et Homil. xxm. Ex. 50. exhibent, non jus alicujus potestatis ex-
44
Chrysost. in 2 Cor. Homil. vi.
iii. ercent. Ambros. de Spir. Sanct. lib. iii,
45
Cyril. Alexandr. in Johan. lib. xii. cap. 19.
49
cap. 56. Chrysost. lib. iii. de Sacerdotio.
46 Et certe solius veri Dei est, ut possit 50 '!A.
yap eyKexeipurrai 6 iepeus, Qeov
a peccatis homines solvere. Cui enim alii Id. in Johan. xx.
/j.6vov ecrTi SwpeltrQai.
pncvaricatores legis liberare a peccato li- Homil. LXXXVI. edit. Graec. vel LXXXV.
cet, nisi legis ipsius auctori ? Id. ibid. Latin.
47 Daturus erat Dominus
hominibus 51
Kat TL \eyu> TOI/S Ie/O6?s ;
OVTG ay-
Spiritum Sanctum ; ab ipso Spiritu Sancto yeAos ovTe dpydyyeXo? pyd<ra<rdai TI
fidelibus suis dimitti peccata, non meritis SuvaTai eis TO fiedofteva irapd TOV Qeov f
hominum volebat intelligi dimitti peccata. dAAa TTOTTJ/O KOI ulos /cai ciytov Tn/ev/ua
Nam quid es, homo, nisi jeger sanandus ? irdvTa. oiKovofiel. o Se lepevs TIJU cavrov
Vis mihi esse medicus ? mecum quaere favefgei yXSm-av, KOI T\\V eavrov Tra/oe'xe*
medicum. August. Homil. xxm. Ex. 50. XcT/oa. Id. ibid.
108 ANSWER TO A JESUIT'S CHALLENGE. [CHAP.
55
is the moral that Haymo maketh of that part of the history
of the Gospel, wherein the lepers are cleansed by our Saviour,
before they be commanded to shew themselves unto the
" " not the but God
priests ; because," saith he, priests,
doth forgive Secondly,sins." priests were because 5lj
the
servants, yea servants of sin, and therefore had no power to
forgive sins unto others ; but the Son is the Lord of the
57
house, who was manifested to take away our sins, and in
him is no sin, saith St John. Upon which saying of his,
St Augustine giveth this note: U58 lt is he in whom
good
there is no sin, that came to take away sin. For if there
had been sin in him too, it must have been taken away
from him he could not take it away himself."
;
To
forgive sins, therefore, being thus proper to God
only and to his Christ, his ministers must not be held to
have power communicated unto them, but in an improper
this
62 56
To irdv TT; yapi'Tos ea"rt' TOVTOV AojJXot KctKelvoi ov-res ol le/oeTs v/ntov
55 59
Juxta spiritualem intelligentiam le- Quis enim potest peccata dimittere
prosi, antequam ad sacerdotes veniant, nisi solus Deus ? qui per eos quoque
mundantur ; quia non sacerdotes sed Deus dimittit, quibus dimittendi tribuit po-
peccata dimittit. Haymo Halberstat. in testatem. Ambr. lib. v. Comment, in
r
'followers. And " fil
64
and plain by that of St James
is The prayer of faith shall :
save the sick, and the Lord shall raise him up : and if he
have committed sins, they shall be forgiven him. Confess
your faults one to another, and pray one for another, that
ye may healed:
be for the fervent prayer of a righteous
man availeth much. The latter of which sentences hath
reference to the prayers of every good Christian, whereunto
we find a gracious promise annexed, according to that of
St John :
65
If any man see his brother sin a sin which is
not unto death, he shall ask, and he shall give him life for
them that sin not unto death. But the former, as the verse
immediately going before doth manifestly prove, pertaineth
to the prayers made by the ministers of the Church, who
have a special charge to be the Lord's remembrancers for
the good of his people. And therefore, as St Augustine
out of the latter proveth, that one brother by this means 6(>
68
both of the one and of the other, are by St Augustine
made the especial means whereby the power of the keys is
exercised in the remitting of sins; who thereupon exhorteth
offenders to shew their repentance publicly in the Church,
" 69
that the Church might pray for them," and impart the
benefit of absolution unto them.
In theof St Basil, fathered upon 70 Amphilochius,
life
68 72
August, de Baptismo contra Dona- Bonaventur. in lib. iv. Sent. Dist.
tist. lib. iii. cap. 17, 18. xvin. Art. 2. Quasst. 1.
73 Nostrum
69
Id. Homil. XL ix. Ex. 50. est, donante ipso, ministeri-
Agite
um caritatis et humilitatis adhibere ; illius
pcenitentiam qualis agitur in ecclesia, ut
est exaudire, ac nos ab omni peccatorum
oret pro vobis ecclesia.
contaminatione mundare per Christum et
70 Tom. ii. Vit. Sanct. ab Aloysio Li-
in Christo ; ut quod aliis etiam dimittimus,
pomano, edit. Venet. ann. 1553. fol. 298 ; hoc est, in terra solvimus, solvatur et in
Vit. Patrum, ab Her. Rosweydo, edit.
fine Tractat. LVIII. in
ccelo.August, in
Antuerp. ann. 1615. p. 160; Miscellan. a Evang. Johan.
Oerardo Vossio, edit. Mogunt. ann. 1604.
rogant, divinitas donat. Huma-
74 Isti
80
Qui pro delictis pcenitentium pre- dum et intercedendum ad Dominum nos-
cator accedit. Leo, in fin. Epist. LXXX. trum Jesum Christum pro peccatoribus
ad Episc. Campan. ad pcenitentiam revertentibus. Ideoque
dominator Domine, qui omnes homines
81
Multum enim utile ac necessarium
vis salvos fieri et ad agnitionem veritatis
est, ut peccatorum reatus ante ultimum
diem sacerdotali supplicatione solvatur. venire, qui non vis mortem peccatoris, sed
ut convertatur et vivat, suscipe orationem
Id. Epist. xci. ad Theod. Episc.
82
meam, quam fundo ante conspectum cle-
Gregor. in i. Reg. lib. ii. cap. 3, ad
mentiae tuae, pro famulis et famulabus tuis,
illud, Si peccaverit vir in virum, &c.
qui ad pcenitentiam et misericordiam tuam
83
Domine Deus omnipotens, propitius confugerunt. Ordo Roman. Antiqu. de
esto mihi peccatori, ut condigne possim Officiis Divinis, p. 18. edit. Rom. ann.
tibi gratias agere, qui me indignum prop- 1591 ; Baptizatorum et Confitentium Cere-
ter tuam misericordiam ministrum fecisti moniae Antiquae, edit. Colon, ann. 1530 ;
sacerdotalis officii, et me exiguum humi- Alcuin. de Divin. Offic. cap. 13, in capite
lemque mediatorem constituisti ad oran- Jejunii.
OK THE J'UIKST S 1'OVVER TO FORGIVE SINS.
" N1
O Lord Jesus Christ, our God, who alone hast power to
in thy goodness and loving-kindness pass
forgive sins, by all
the offences" of thy servant, whether done " of
knowledge
or of ignorance, voluntary or involuntary, in deed or word
or thought ;" and that which is used after, in the
Liturgy
ascribed to St James, wherewith the priest shutteth up the
whole service: " 85 I beseech thee, Lord God, hear my prayer
in the behalf of thy servants, and as a forgetter of
injuries
pass over all their offences. Forgive them all their excess,
both voluntary and involuntary : deliver them from ever-
lasting punishment. who didst command For thou art he
us, saying, Whatsoever ye shall bind on earth, shall be
bound in heaven ; and whatsoever ye shall loose on earth,
shall be loosed in heaven. Forasmuch as thou art our
God, a God who art able to shew mercy and save and for-
give sins : and glory becometh thee, together with the
Father who is without beginning, and the Spirit, the Author
of life, now and ever, and world without end. Amen."
Yea, in the days of Thomas Aquinas there arose a
learned among man Papists themselves, the who found
fault with that indicative form of absolution then used by
the priest, " I absolve thee from all thy sins," and would
have it delivered by way of deprecation ; alleging that
this was not only the opinion of Gulielmus Altisiodorensis,
Gulielmus Parisiensis, and Hugo Cardinalis, but also that
86
thirty years were scarce passed since all did use this form
only, Absolutionem et remissionem tribuat tibi omnipotens
"
Deus, Almighty God give unto thee absolution and for-
giveness." What Thomas doth answer hereunto, may be
seen in his little Treatise of the Form of Absolution, which
84
Ae<nroTa Kvpie 'Itj<roD X/Ho-re, o 0eos ocradv oe<rjTe eirl rr;<: y^s, ecr-rai
IJ/JLWV, o fJLOvos e\cov efyvaiav d<ptevai kv ToTs oujOavots, /cat o<ra dv XvtrtjTe eirt
dp.apTias, ws dya0os /cat <tXdi/0/oa>7ro, TT;S y^/s, e<r-rat XeXu/iej/a fv -rots ovpavols.
voiav. Eucholog. Graec. fol. 217. TTOLTpi, /Cat TO)^WOTTOIW TTVVfJLUTl, V\1V KO.I
Nat <5eo"7TOTa Ki^oie, eiaaKovarov Tij'i del Kai ets TOUS atwi/a? TU>V alwviav 'A/nt/'i/. .
oejjo-ecos fjiov \nrep TU>V SovXwu <rov, /cat Liturg. Jacobi, in fine.
aJs TCC 86
Addit etiam objiciendo, quod vix
irdpioe d/iirj<rt/ca/co5 e-TrTaioyiei/a
avTtav cLTravTa. <rvy~)^tapt](ruv ai/Tots TTO.V 30 sunt quod omnes hac sola
anni
CKOIXTIOV Te /cat dKovaiov' forma utebantur, Absolutionem et re-
OU? T9 aiovov missionem, &c. Thom. Opusc. XXH.
r
tru yap el o e
\eyi cap. . .
II
114 ANSWER TO A JESUITS CHALLENGE. [CHAP.
and forgive thee all thy sins, past, present, and to come,
visible and invisible, which thou hast committed before
him and his saints, which thou hast confessed, or by some
negligence or forgetfulness or evil will hast concealed: God
deliver thee from all evil here and hereafter, preserve and
confirm thee always in every good work ; and Christ, the
Son of the living God, bring thee unto the life which
remaineth without end." And so among the Grecians
89
whatsoever sins the penitent " for forgetfulness or shame-
facedness doth leave unconfessed, we pray the merciful
and most pitiful God that those also may be pardoned unto
him, and we are persuaded that he shall receive pardon of
them from God," saith Jeremy, the late Patriarch of Con-
stantinople. Where, by the way, you may observe no such
necessity to be here held of confessing every known sin
unto a priest, that if either for shame, or some other
87 Pontificate Roman, edit. Rom. ann. bono ; et perducat te Christus Filius Dei
1595. p. 567, 568. vivi ad vitam sine fine manentem. Con-
88 Absolutlo Criminum. Misereatur tui fitentium Ceremoniae Antiqu. edit. Colon,
negligentiam seu oblivionem vel male- Qjjvai avTu>, /cat 7re?rei(j>ie0a T>)V o-uyx&J-
volentiam abscondisti : liberet te Deus ptjviv TovTtav e/c Qeov Xijv/Ae<r0at. Jerem.
ab omni malo hie et in future, conser- Patriarch. C. P. Respons. r. ad Tubin-
vet et confirmet te semper in omni opere genses, cap. 11.
I
OF THE PRIEST S POWER TO FORGIVE SINS. 115
habetur, nisi per judicium saeerdotis. sed petit ut fiat. Thorn, part in. Quaest
Pet. Lombard, lib. iv. Sentent. Distinct. LXXXIV. Art. 3. Ad. 1.
H2
116 ANSWER TO A JESUITS CHALLENGE. [CHAP.
98
Cyprian. Epist. xiu. TTJV dvaXoyiav TOV a/na/OTij/ictTOs.
99
Alcuin. de Divin. Offic. cap. 13. in 7rpocr\a.fJL(3avarQai, eJs TTC-
103
Atjcrov ovv avTov, KOI ews av et- auTous irpo<roe\6fJievoi. aXrjflrjs yap effTiv
\cuxrrt TOV Qeov, /utj d<pfjs \e\Vfj.evov, 'iva o Xo-yos, "Offa av Xw<rtjTe tirt TTJS y^s,
/UTJ TrXeov deQy TTJ TOV Oeou opyfj. av yap eerrat XeXu/iei/a ev TW ovpavw. Homil. in
k-
107 116
Galat. vi. 1. "AvQptaTTos yap dvOpwirto vvvep-
fjLfif
114
2 Cor. v. 20. efjiov, Kal Tas ct/u.a/0-rtas crov, Kal oil /ut;
115
Matt, xviii. 18, 20. Anastas. Quaest. vi.
THE PRIEST'S POWER TO FORGIVE SINS. 119
for mine own sake, and thy sins, and will not remember
them."
There followeth now another part of the ministry of
reconciliation, consisting in the due administration of the
sacraments; which being the proper seals of the promises
of the Gospel, as the censures are of the threats, must there-
fore necessarily also have reference to the ^remission of
118
sins. we And so see the ancient Fathers do hold, that the
"7 Acts ii. 38; Matt. xxvi. 28. sterium, aliud baptizare per potestatem.
Cyprian. Epist. LXXVI. sect. 4 edit.
118 in Evang. Johan. Tract, v.
Aug.
Pamelii, 8 Goulartii; Cyril. Alexandr.
121
Sibi tenuit Dominus baptizandi po-
in Johan. lib. xii. cap. 56; Ambros. de testatem, servis ministerium dedit. Id. ib.
122
Poenitent. lib. i.
cap. 7 ; Chrysost. de Sa- Potestatem Dominici baptismi in
cerdot. lib. iii. Tom. vi. edit. Savil. p. 17, nullum hominem a Domino transituram,
lin. 25; vide et Tom. vn. p. 268, lin. 37. sed ministerium plane transiturum ; po-
119
August. Quaest. in Levitic. cap. testatem a Domino in neminem ministro-
Lxxxiv. ; Optat. lib. v. contra Donatist. ; rum, ministerium et in bonos et in malos.
conclusion thence: is
u m lt
a matter of equal power to
baptize inwardly, and to absolve from mortal sin but it ;
was not fit that God should communicate the power of bap-
tizing inwardly unto any, lest our hope should be reposed
in man. Therefore, by the same reason, it was not fit
that he communicate the power of absolving from
should
1'
actual sin So Bernard, or whosoever was the
unto any.
author of the book entitled Scala Paradisi: " 125 The office
of baptizing the Lord granted unto many, but the power
and authority of remitting sins in baptism he retained unto
himself alone: whence John, by way of singularity and
differencing, said of him, He it is which bapti%eth with
the Holy Ghost" And the Baptist indeed doth make a
singular difference betwixt the conferrer of the external
and the internal baptism, in saying, 126 7 baptize with water,
but it is he which baptixeth with the Holy Ghost. While
John " 127 did his service, God did who faileth not in give,
giving: and now when all others do their service, the ser-
vice is man's, but the gift is God's," saith Optatus. And
Arnaldus Bonaevallensis, the author of the twelve treatises
de Cardinalibus
Operibus Christi, falsely ascribed to St
Cyprian, touching the Sacraments in general: "^Forgive-
ness of sins, whether it be given by baptism or by other
sacraments, is properly of the Holy Ghost and the privi- ;
non debuit potestatem baptizandi interius humana sunt opera, sed Dei sunt munera.
communicare, ne spes poneretur in ho- Optat. lib. v. contra Donatist.
128
mine ergo pari ratione nee potestatem
: Remissio peccatorum, sive per bap-
absolvendi ab actuali. Alexand. de Hales. tismum sive per alia sacramenta done-
Summ. part iv. Quaest. xxi. Memb. 1. tur, proprie Spiritus Sancti est; et ipsi
according commission
to given unto them by their
the
Master, that whatsoever they should loose on earth, should
be loosed in heaven, did loose those cords " by the word
of God, and the testimonies of the Scriptures, and exhor-
tation unto virtues," as
133
saith St Jerome. Thus likewise
doth St Ambrose sins are remitted by the
that " 134
note,
word of God, whereof the Levite was an interpreter and
a kind of an executor;" and in that respect concludeth,
that " 135 the Levite was a minister of this remission." As
lx
the Jewish scribes therefore, by taking away the key of
knowledge, did shut up the kingdom of heaven against
men; so 137 every scribe which is instructed unto the king-
dom of heaven, by 138 opening unto his hearers the door of
faith doth as it were unlock that kingdom unto
them;
139
being the instrument of God herein o open men's eyes,
and turn them from darkness to light, and from the
to
131
John xv. 13. Vide Ephes. v. 26; Hieronym. lib. vi. Comment, in Esai.
et August, in Evangel. Johan. Tract. cap. xiv.
134
LXXX. Remittuntur peccata per Dei ver-
132
prov . y. 22.
j
bum, cujus Levites interpres et quidam
33
Funibus peccatorum suorum unus- executor est. Ambros. de Abel et Cain,
quisque constringitur. Quos funes atque lib. ii. cap. 4.
135
vincula solvere possunt et apostoli imi- Levites igitur minister remissionis
tantes magistrum suum qui eis dixerat, est. Id. ibid.
**
Quaecunque solveritis super terram, erunt , Luke xi. 52, compared with Matt.
soluta et in ccelo. Solvunt autem eos xxiii. 13.
l38
apostoli sermone
i7
Dei, et testimoniis
'
Matt. xiii. ."_'. Acts xiv. 27.
U3
sion of sins is obtained.
preaching the bap- Thus John
tism of repentance for the remission of sins, and teaching
lu
the people, that they should believe on him which should
come after him, that is, on Christ Jesus, is said to U5 turn
many of the children of Israel to the Lord their God, and
disobedient U6 the wisdom
the of the just, by
to giving
knowledge of salvation to God's people, unto the remission
of their sins. Not because he had properly any power
given him to turn men's hearts, and to work faith and
repentance for forgiveness of sins, when and where he thought
good but because he was trusted with the ministry of the
;
147
word of God's grace, which is able to convert and quicken
men's souls, and to give them an inheritance among all
them which are sanctified. By the powerful application of
which word, U8 he who converteth the sinner from the error
of his way, is said to save a soul from death, and to hide
a multitude of sins. For howsoever in true propriety
149
the covering of sins, the saving from death, and turning
of men from their iniquities, is a privilege peculiar to the
Lord our God, unto whom alone it appertaineth to ^recon-
cile the world to himself, by not imputing their sins unto
148
140 Acts x. 44 ; Gal. iii. 2 ; 2 Cor.iii. 6. James v. 20.
149
141
1 Cor. iv. 15 ; Gal. iv. 19. Rom. iv. 6, 7; Jer. xxxi. 18; Rev.
142
Rom. x. 17; John xvii. 20; 1 Cor. i. 18 ; 1 Thess. i. 10 ; Acts iii. 26 ; Matt.
iii. 5 ; Acts xiv. 27, and xxvi. 18, 20. i. 21.
143 144 iso I51
Mark i. 4. Acts xix. 4. 2 Cor. v. 19. Ibid.
145 146 152
Luke i. 16, 17. Ibid. vers. 77. Job xxxiii. 23, 24.
147 Acts xx. 32 ; Psal. xix. 7> and cxix. ^ l Tim. iv. 16.
154
50, 93. 1 Cor. xv. 1,2; Acts xi. 14.
v.]
OF THE PRIEST'S POWER TO FORGIVE si\s. 123
165
John xvii. 20. 163
Jam vero quod sequitur, Sed Deus
156
1 Thess. ii. 13. incrementum dedit, non per illos, sed per
157 Has res unicuique non ejusdem rei seipsum facit. Excedit hoc humanam
operarius, sed credentis fides et Trinitas humilitatem, excedit angelicam sublimi-
prsestat. Optat. lib. v. 18, contra Donatist. tatem, nee omnino pertinet nisi ad agrico-
158
Rom. i. 16; 1 Cor. i. 18. lam, Trinitatem. Aug. in Evang. Johan.
159
2 Cor. iv. 7. 16
1 Cor. iii. 7- Tract. LXXX.
161 162 165
Ibid. vers. 9. Ibid. vers. 10. I
1 Cor. xii. 11. 1 Cor. ii. 12.
ANSWER TO A JESUITS CHALLENGE. [CHAP.
yet he
174
in whose mouth God put those words of his, is
said to be set by him over the nations, and over the king-
doms, to root out, and to pull down, and to destroy, and to
throw down, to build, and to plant; as if he himself were
a doer of those great matters, who was only
r* ordained to
be a prophet unto the nations, to speak the things unto
them which God had commanded him. Thus likewise in
the thirteenth of Leviticus, where the laws are set down
that concern the leprosy, which was a type of the pollution
~
l 6
of sin, we meet often with these speeches the priest :
I71
shall cleanse him, and the priest shall pollute him, and
in the 44th verse, the priest with pollution shall pollute
166 167
1 Cor. iii. 6. Acts xx. 14. KOL KaQapiel airrov o
168 169
Rev. xvi. 1. 2 Cor. x. 6.
170 Jer. xv. 1. 171
Psal. xciv. 1. TK72ia
s
/cat fJLiavel avTOV o
172 Rom. xii. 19; Heb. x. 30. te/oeus.
173 178
Jer. xviii. 7, 9. '0'0 /xtai/trti /xiaj/el
174 Jer. i.
9, 10.
175 Ibid. vers. 5, 7- aurov o e/otus.
1
OF I'HK I'RTEST S I'OWKK TO FORGIVE SINS. 1 '2 -I
179
Contaminatione contaminabit eum, cata dimittunt vel retinent, dum dimissa
baud dubium, quin sacerdos, non quo con- a Deo vel retenta indicant et ostendunt.
taminationis auctor sit, sed quo ostendat Ponunt enim sacerdotes nomen Domini
eum contaminatum qui prius mundus plu- super filios Israel, sed ipse benedixit,
rimis videbatur. Hieron. lib. vii. in Esai. sicut legitur in Numeris. Petr. Lombard,
cap. xxiii. lib. iv. Sentent. Dist. xiv. f.
180 181
In remittendis vel in retinendis cul- Bellarmin. de Pcenitent. lib. iii.
habent Evangelici
pis id juris et officii cap. 2, sect. ult.
182 183
sacerdotes, quod olim habebant sub lege 1 Cor. iv. 19, 20. 2 Cor. iii. (5.
184
legales in curandis leprosis. Hi ergo pec- 1 Thess. i. 5.
126 ANSWER TO A JESUIT^S CHALLENGE. [CHAP.
and exhort, and rebuke with all authority : they are God?s
189 19
angels and ambassadors for Christ, and therefore, in
delivering their message, are to be
m received as an angel
of God, yea, as Christ Jesus: that look how the prophet
192
Isaiah was comforted when the angel said unto him, Thine
iniquity is taken away, and thy sin purged; and the poor
woman in the Gospel, when Jesus said unto her, 193 Thy sins
are forgiven ; the like consolation doth the distressed sinner
receive from the mouth of the minister, when he hath com-
pared the truth of God's word faithfully delivered by him,
with the work of God's grace in his own heart; according
to that of Elihu :
m
lf there be an angel or a messenger
with him, an interpreter, one of a thousand, to declare
unto man his righteousness ; then will God have mercy
upon him, and say, Deliver him from going down into the
pit, I have received a reconciliation. For as it is the office
in us.
But our new masters will not content themselves with
such a ministerial power of forgiving sins as hath been spoken
of, unless we
yield that they have authority so to do properly,
directly, ; that is, unless we acknowledge that
and absolutely
their high priest sitteth in the temple of God as God, and
all his creatures as so
many demi-gods under him. For we
a i97 must sa " jf we w ju k e drunk with the " that
y ? drunken,
in this high priest there is the fulness of all graces, because
he alone giveth a full indulgence of all sins; that this may
agree unto him, which we say of the chief prince our Lord,
that of his fulness all we have received." Nay, we must
acknowledge, that the meanest in the whole army of priests,
that followeth this king of pride, hath such fulness of power
derived unto him for the opening and shutting of heaven
before men, " that is denied to them whom
198
forgiveness
the priest will not forgive;" and his absolution on the
other side is a sacramental act, which conferreth grace by
the work wrought, that is, as they 199 expound it, " actively,
and immediately, and instrumentally effecteth the grace of
" 200 as the wind
justification" in such as receive it: that
doth extinguish the fire and dispel the clouds, so doth the
priest's absolution scatter sins, and make them to vanish
95 196 198
2 Cor. v. 20. 2 Cor. xiii. 3. Negatur remissio illis quibus no-
197
Oportet dicere, in summo pontifice luerint sacerdotes remittere. Bellar. de
esse plenitudinem omnium gratiarum, Poenit. lib. iii. cap. 2.
199
quia ipse solus confert plenam indulgen- Active et proximo atque instru-
tiam omnium peccatorum, ut competat mentaliter efficit gratiam justificationis.
sibi, quod de primo principe Domino di- Id. de Sacrament, in genere, lib. ii. cap. 1.
200 Ut flatus
cimus, quia de plenitudineejusnosomnes extinguit ignem et dissi-
accepimus. De Regimine Principum, pat nebulas, sic etiam absolutio sacerdotis
lib. iii. cap. 10, inter Opuscula Thomze, peccata dispergit, et evanescere facit. Id.
Num. 20. de Poenit. lib iii.
cap. 2.
128 ANSWER TO A JESUIT'S CHALLENGE. [CHAP.
208
they are ambassadors for Christ, and therefore in this
treaty are to proceed according to the instructions which
201 Id. ibid. sect, penult. ditis suse voluntatis motus, non autem
202 lib. v. 203 Rev. iii. causarum merita sequitur. Unde fit, ut
Optat. 1.
204 John 20S
xvii.2. Matt, xxviii. 18. ipsa hac ligandi et solvendi potestate se
206
Rev. i. 18. privet, qui hanc pro suis voluntatibus,
207 John v. 21 . et non pro subjectorum moribus exercet.
208 2 Cor. v. 20. Greg, in Evangel. Homil. xxvi. Concil.
209
Saepe in solvendis ac ligandis sub- Aquisgran. sub Ludovico Pio, cap. 37 .
V. OF THE PRIEST S POWER TO FORGIVE SINS. 129
21
thus abused, (as the Master of the sentences, and 211 Semeca
in his gloss upon Gratian, would have St
Gregory ""s meaning
to be expounded,) and pro tanto, as hath been said,
actually
voideth himself of this power; this unrighteous judgment of
his given upon earth being no ways ratified, but
absolutely
disannulled, in the court of heaven. For he who by his
~ }2
office is
appointed to be a minister of the word of truth,
213
hath no power given him to do any thing against the
truth, but for the truth ; neither is it to be imagined that
the sentence of man, who is subject to deceive and be
deceived, should
any ways prejudice the sentence of God,
214
whose judgment we know to be always according to the
truth. Therefore doth Pacianus, in the end of his first
epistle to Sympronianus the Novatian, shew, that at that
215
time absolution was not so easily given unto penitents as
now-a-days it is; but " 216 with great pondering of the matter
and with great deliberation, after many sighs and shedding
of tears, after the prayers of the whole Church, pardon was
so not denied unto true repentance, that Christ
being to
judge, no man should prejudge him." And a little before,
speaking of the bishop, by whose ministry this was done;
" 217 He shall
give an account," saith he, "if he have done
any thing amiss, or if he have judged corruptly and wickedly.
Neither is there
any prejudice done unto God, whereby he
might not undo the works of this evil builder; but in the
meantime, if that administration of his be godly, he continueth
a helper of the works of God." Wherein he doth but tread
in the steps of St Cyprian, who at the first rising of the
Novatian heresy wrote in the same manner unto Antonianus:
218
We
do not prejudice the Lord that is to judge, but
210
Qui indignos ligat vel solvit, propria mine, post multos gemitus effusionemque
potestate se privat, id est, dignum priva- lacrymarum, post totius ecclesiae pieces, ita
tione se facit. Petr. Lombard, lib. iv. veniam verse pcenitentiae non negari, ut ju-
Sentent. Dist. xvui. C. dicaturo Christo nemo praejudicet. Ibid.
211 217
Privat, id est, meretur privari. Jo. Reddet quidem ille rationem, si quid
Semeca, Gloss. Grat. Caus. 11. Quapst.m. perperam fecerit, vel si
corrupte et impie
cap. 60, Ipse ligandi. judicarit. Nee praejudicatur Deo, quo
212
Ephes. i. 13; James i. 18. minus mali aedificatorisopera rescindat :
913 214
2 Cor. xiii. 8. Rom. ii. 2. interea, si pia ilia administrate est, ad-
215
Scio, frater, hanc ipsam pcenitentise jutor Dei operum perseverat. Id. ibid.
veniam non passim omnibus dari, &c. 918
Neque enim prsejudicamus Domino
Pacian. Epist. i. judicaturo, quo minus si pcenitentiam ple-
16
Magno pondere magnoque libra- nam et justam peccatoris invenerit, tune
I
130 ANSWER TO A JESUITS CHALLENGE. [CHAP.
ratum faciat quod a nobis fuerit hie sta- /j.e\ovfj.evov UUTOV TTJS \]/v)(?}s. Basil.
tutum ; si vero nos aliquis pcenitentiae Regul. Brevior. Quaest. xv.
non 221
simulatione deluserit, Deus, qui Ccepisti habere fratrem tuum tan-
deridetur, et qui cor hominis intuetur, de quam publicanum ligas ilium in terra.
:
his quse nos minus perspeximus judicet, Sed ut juste alliges, vide : nam injusta
et servorum sententiam Dominus emendet. vincula dirumpit justitia. August, de
Cypr. Epist. LII. sect. 11, edit. Goulart. Verbis Domini, Serm. xvi. cap. 4.
222
219
Cum beatus Daniel, prsescius futu- Quantum in me est, ego te absolvo.
rorum, de sententia Dei dubitet, rem Maldonat. Tom. n.dePcenitent.part. HI.
temerariam faciunt, qui audacter pecca- Thes. 5.
223
toribus indulgentiam pollicentur. Hie- Nisi suscipiens obicem ponat. Fr.
ronym. in Daniel, cap. iv. Suarez. in Thorn. Tom. iv. Disp. xix.
220 'jj e ova-i a T0 y
dtyievai OVK diroXv- sect. 2, Num. 20.
224
TWS SeSoTai, d\\' ev virctKofj TOW fJieTa- Hanc formam magis significare vir-
KOOUI/TOS, Kai (rvfJi(j)(avia Trpos TOV eTTt- tutem suam, quam eventum. Hugo.
I
OF THE PRIEST S POWEll TO FORGIVE SINS. 131
tences rightly observe, that " 225 God doth not evermore follow
the judgment of the Church, which sometimes judgeth
by
surreption and ignorance ; whereas God doth always judge
according to the truth." So the priests " ^'sometime declare
men to be loosed or bound who are not so before God : with
the penalty of satisfaction or excommunication they sometime
bind such as are unworthy, or loose them ; they admit them
that be unworthy to the sacraments, and put back them that
be worthy to be admitted." That saying therefore of Christ
must be understood to be verified " in them," saith he, " whose
merits do require that they should be loosed or bound. For
then the sentence of the priest approved and confirmed by
is
225
Ita et hie aperte ostenditur, quod non curias approbatur et confirmatur, cum ita
229
Eligius Noviomens. Homil. xi. Tom.
228
Heb. x. 5, 6. 1 Cor. iv. 2. tur.
est,quia licet impositionem manuum nos- videtur, forte non habeat suscipiendi in-
trarum accipere cupiatis, tamen absolutio- tentionem, vel non sit rite dispositus, aut
nem peccatorum vestrorum consequi non obicem ponat. Igitur minister illis verbis
nihil aliud significat, nisi se, quod in se
potestis, antequam per compunctionis gra-
tiam divina pietas vos absolvere dignabi- est, sacramentum reconciliationis vel ab-
V. OF THE PRIEST S POWER TO FORGIVE SIXS. 133
peccatis, quae in ipsum commissa sunt, super terram cum ea potestate, ut sine
solus potest ille largiri, qui peccata nostra ipsorum sententia nemo post baptismum
portavit, qui pro nobis doluit, quern Deus lapsus reconciliari possit. Bellarmin. de
tradidit pro peccatis nostris. Deo Homo Poenit. lib. iii. cap. 2.
244
esse non potest major; nee remittere aut Igitur in horum arbitrio munus solven-
donare indulgentia sua servus potest, quod di et ligandi, remittendi et retinendi peccata
in Dominum delicto graviore commissum hominum, a Chris to Domino per Spiritum
est : ne adhuc lapso et hoc accedat ad cri- Sanctum fuisse positum liquido constat.
men, si nesciat esse praedictum, Maledictus Baron. Annal. Tom. i. Ann. 34, sect. 197-
V. OF THE PRIEST S POWER TO FORGIVE SINS. 135
not the sentence of the priests, but the life of the parties,
that is enquired of with God. In the book of Leviticus
we read of the lepers, where they are commanded to shew
themselves to the priests ; and if they shall have the leprosy,
that then they shall be made unclean by the priest. Not
that the priest should make them leprous and unclean, but
non intelligentes, aliquid sibi de Phari- alligat vel solvit episcopus et presbyter,
saeorum assumunt supercilio, ut vel dam- non eos qui insontes sunt vel noxii, sed
nent innocentes, vel solvere se noxios pro officio suo, cum peccatorum audierit
arbitrentur ; cum apud Deum non senten- varietates, scit qui ligandus sit quive sol.
tia sacerdotum, sed reorum vita quaeratur. vendus. Hieronym. Comment, in Matt,
that they should take notice who was a and who was
leper
not, and should discern who was clean and who unclean.
Therefore, as there the priest doth make the leper clean or
unclean, so here the bishop or priest doth bind or loose;
not bind the innocent, or loose the guilty ; but when, accord-
ing to his office, he heareth the variety of sins, he knoweth
who is to be bound and who to be loosed." Thus far
St Jerome.
St Gregory likewise, in the very same place from whence
the Romanists fetch that former sentence, doth thus declare
in what manner that
principality of judgment which he
spake of should be exercised, being therein also followed
step by step by the Fathers of the Council of Aquisgran :
" 248
The causes ought to be weighed, and then the power
of binding and loosing exercised. It is to be seen what
the fault is, and what the repentance is that hath followed
after the fault; that such as Almighty God doth visit
with the grace of compunction, those the sentence of the
iniquities.'
The truth, therefore, of the priest's absolution, dependeth
upon the truth and sincerity of God's quickening grace
in the heart of the penitent; which if it be wanting, all the
absolutions in the world will stand him in no stead. For
252
example, our Saviour saith, ff ye forgive men their tres-
" 2M
graviusque soluti
Nectimur, alterius si solvere vincla negamus."
250 P. Lombard, lib. iv. Sentent. Dist. nam poenitentiam correctus et intrinsecus
xvin. lit. f.; Alexand. de Hales. Summ. appareat vivificatus. Vivificare autem in-
part. iv. Quasst. xxi. Memb. 1, &c. terius peccatorem solius Dei munus est,
51
Sed ante prodiit redivivus Lazarus qui per prophetam dint, Ego sum qui
ex sepulchre, et deinde ut solveretur a deleo iniquitates vestras. Clichtov. in
discipulis, et sineretur abire, a Domino Evangel. Johan. lib. vii. cap. 23, inter
jussum est; quia peccatorem etiam con- Opera Cyrilli.
suetudine committendi reatus gravatum 352 Matt. vi. 14, 15, and xviii. 35.
prius Dominus intrinsecus per seipsum vi- 253 In aliorum personis aut absolvimur
vificat, postea vero eundem per sacerdotum aut ligamur. Sedul. lib. ii. Paschalis
ministerium absolvit. Nullus quippe pec- j Operis, cap. 11.
cator absolvendus est, antequam per dig-
'
" 4
Id. lib. ii. Paschal, ('arm.
138 ANSWER TO A JESUITS CHALLENGE. [CHAP.
to make
the priest's word true, will make his own false ?
And what we say of charity toward man, must much more
be understood of the love of God and the love of right-
eousness; the defect whereof is not to be supplied by the
absolution of any priest. It hath been always observed,
for a special difference betwixt good and bad men, that the
255
one hated sin for the love of virtue, the other only for
the fear of punishment. The like difference do our adver-
saries make betwixt contrition and attrition; ^that the
hatred of sin in the one proceedeth from the love of God
and of righteousness, in the other from the fear of punish-
257
ment and yet teach for all this, that
:
attrition, which
they confess would not otherwise suffice to justify a man,
255 257
Oderunt peccare boni virtutis amore. j
Id. ibid.
Horat. lib. i. Epist. xvi. 259 recte probat eos, qui
256
Argumentum
Fatemur enim perfectum odium pec- timorem ser vilem habent, inordinatos ac
cati esse illud quod ex amore Dei justitiae- mai os &c Id. ibid.
esse? .
262
Rom. viii. 15. 266
Heb. vi. 1.
263 267
Heb. xii. 18, 21. Pcenitentiam certain non tacit, nisi
264
Gal. iv. 24, 25, 31. odium peccati et amor Dei .
August. Serm.
265
1 Cor. xiii. 2, 3. Vide Auctorem vn. de Tempore.
de Vera 868
libri Falsa Poenitentia, cap. 17,
et Matt, xviii. 3. Luke xiii. 3, 5.
inter Opera Augustini, Tom. iv. Ezek. xviii. 30, 31.
140 ANSWER TO A JESUIT^S CHALLENGE. [CHAP.
good that which for such men either the martyrs shall request,
or the priest shall do."
If we enquire who they were that first assumed unto
themselves this exorbitant power of forgiving sins, we are
like to find them of the ancient heretics and
in the tents
schismatics, who
-'^promised unto others liberty, when they
themselves were the servants of corruption. 276
How many,
saith St Jerome, " which have neither bread nor apparel when
ledge and the knowledge of the woman thus together " 277 She :
knew that he could forgive sins; but they knew that a man
could not forgive sins. And we are to believe that all, that is,
both they which sate at table, and the woman which came to
our Lord's feet, they all knew that a man could not forgive
sins. Seeing all therefore knew this, she who believed that he
could forgive sins, understood him to be more than a man."
And a little after: " 278 That do you know well, that do
hold saith that learned Father.
well;"
" Hold that
you
a man cannot forgive sins. She who believed that her sins
were forgiven her by Christ, believed that Christ was not
only man, but God also." Then doth he proceed to com-
pare the knowledge of the Jews then, with the opinion of
277 Noverat ergo ilium posse dimittere peccata dimittere, plus quam hominem
peccata ; illi autem noverant hominem non esse intellexit. August. Homil. xxm.
posse peccata dimittere. Et credendum Ex. 50, cap. 7.
est, quod omnes, id est, et illi discum- 278 Tamen illud bene nostis, bene tene-
bentes et mulier accedens ad pedes
ilia tis. Tenete, quia homo non potest peccata
Domini, omnes hi noverant hominem non dimittere. Ilia quae sibi a Christo peccata
posse peccata dimittere. Cum ergo omnes dimitti credidit, Christum non hominem
hoc nossent, ilia quse credidit eum posse tantum, sed et Deum credidit. Id. ibid.
V. OF THE PRIEST S POWER TO FORGIVE SINS. 143
homo, quando ego a Judaeis putatus sum putatis, prophetarum voces et Dei pro-
homo, dimissionem peccatorum fidei dedi. missa inanire contenditis, quibus pro-
Non ego, respondet tibi Christus O haere-
:
batur, quia Deus lavat, non homo. Id.
tice, tu cum sis homo, dicis, Veni mulier, ibid.
83
ego te salvum facio. Ego cum putarer OUTOI de atyeariv dfJ-apTTifidTcov TTOI-
homo, dixi, Vade mulier, fides tua te sal- elarQat veavievovTai. Theodor. Haeret.
vum fecit. Id. ibid. cap. 8. Fabul. lib. iv.
144 ANSWER TO A JESUIT^S CHALLENGE. [CHAP.
they had for their warrant in so doing all that power which
Christ gave unto Peter, of binding and loosing upon earth."
Just as Theodoret reporteth the Audians were wont to do,
who presently
" ^
after confession granted remission; not
omni die aequaliter offendant. Alvar. de avyyutpricriv. Theodor. Hares, lib. iv.
286
Planet. Eccles. lib. Art. 78, A.
ii. August. Enchirid. ad Laur. cap. 65.
28 ?
284 Omnia 2 Cor.
peccata etiam sine pceniten- 7.
ii.
288
tia ipsis confitentibus relaxarunt; super Vide Nomocanonem Nefleutae in
Theod. Balsamonis Collect. Canon, edit.
quibuslibet irregularitatibus dispensarunt
interventu pecuniae; dicentes se omnem Paris, ann. 1620, p. 1101, lin. ult. ; et
vos fallo, non praesumo. August. Horn. sumo, non promitto, nescio. Vis te de
XM. Ex.50; Ambros. Exhort, ad Pu-nit. dubio liberare? vis quod incertum cst
- !l
A gens
pu'nitentiam ad ultimum, et evadere ? Age pa-nitentiam dum sanus
reconciliatus, si securus hinc exit, ego es. Ibid.
14G ANSWER TO A JESUITS CHALLENGE. [CHAP.
292
Pcenitentia quse ab infirmo peti- ut statim sibi reddi communionem velint :
tur, infirma est. Pcenitentia quae a hi non tarn se solvere cupiunt, quam sacer-
moriente tantum petitur, timeo ne ipsa dotem ligare. Suam enim conscientiam
moriatur. August. Serm. Lvn.de Tern- non exuunt, sacerdotis induunt, Ambros.
pore. de Pcenit. lib. ii. cap. 9.
293 294
Nonnulli ideo poscunt poenitentiam, Jer. xv. 19.
OF THE PRIESTS POWKK 1 o F<) IU. I V K >l\
And if
presently, upon the inward conversion, God be pleased
priest which fol-
to forgive the sin, the absolution of the
295 a
Potestas peccata relaxandi solius nisterio discipulorum, vitiis (fort, vittis)
vunt, id est, ligatos vel absolutes esse terno judici, et idcirco indilato datur ab eo
ostendunt. Prius enim Deus interius pec- peccati remissio, cui manifesta est interna
catorem per compunctionem absolvit ; conversio. Ecclesia vero, quia occulta
sacerdos vero exterius, sententiam profe- cordis ignorat, non solvit ligatum, licet
rendo, eum esse absolutum ostendit. Quod suscitatum, nisi de monumento elatum, id
bene significatur per Lazarum, qui prius est,publica satisfactione purgatum. Ivo
in tumulo a Domino suscitatur, et
post, mi- Carnotens. Epist. ccxxvui.
K2
148 ANSWER TO A JESUIT'S CHALLENGE. [CHAP.
retain sins, and yet hath given power of binding and loosing
unto the Church; but he bindeth and looseth one way,
and the Church another. For he only by himself forgiveth
sin, who both cleanseth the soul from inward blot, and
looseth it from the debt of everlasting death. But this hath
he not granted unto priests; to whom, notwithstanding, he
hath given the power of binding and loosing, that is to say,
of declaring men to be bound or loosed. Whereupon the
Lord did first
by himself restore health to the leper, and
then sent him unto the priests, by whose judgment he might
be declared to be cleansed so also he offered Lazarus to
:
11
his disciples to be loosed, having first quickened him. In
like manner, Hugo Cardinalis sheweth, that it is 298 only
that " the priest cannot
299
God forgiveth sins: and
that
bind or loose the sinner with or from the bond of the fault,
and the punishment due thereunto but only declare him ;
pardon the fault and the eternal punishment due unto the
same, was the proper work of God; that the priests abso-
lution hath no real operation that way, but presupposeth
nus leprosum sanitati prius per se restituit, vel mundum ostendebat. Id. in Matt. xvi.
V. OF THE PRIEST S I'O \VEll TO FORGIVE SINS. 149
they judge and declare that they are forgiven by God or re-
tained. But all this notwithstanding, Suarez is bold to tell
" that 312
this opinion of the Master is and now at
us, false,
this time erroneous." was not held so the other day, whenIt
Ferus preached at Mentz, that " man 313 did not properly remit
sin, but did declare and certify that it was remitted by God.
So that the absolution received from man is nothing else
than if he should say, Behold, my son, I certify thee that
thy sins are forgiven thee; I pronounce unto thee that thou
hast God favourable unto thee; and whatsoever Christ in
300 310
Altissiodorens. Summ. lib. iv. cap. Major, in iv. Dist. xiv. Qu.ust. n.
de generali usu clavium. Concl. 3.
301
Alexand. Halens. Summ. part. iv. 311
Et ill am opinionem communiter se-
Quaest. xxi. Membr. 1.
quuntur doctores antiqui. Biel. in iv.
309
Bonavent. in iv. Dist. xvui. Art. 2, Dist. xiv. Quaest. n. d.
Quaest. i. et n. 312
Verumtamen haec sententia Magistri
303
Gul. Ockam, in iv. Sentent. Quaest. falsa est, et jam hoc tempore erronea.
ix. lit. Q. Fr. Suarez. in Thorn. Tom iv. Disp. xix.
304
Argentin. in iv. Sent. Dist. xvui. sect. 2, num. 4.
Art. 3. 313
Non quod homo proprie remittat
305 Mich. Angrian. in Psal. xxix. etxxxi. peccatum ; sed quod ostendat ac certificet
306 Biel. in iv. Sent. Dist. xiv. Quaest. a Deo remissum. Neque enim aliud est
II. d. n. et Dist. xvui. Quaest. i. k. absolutio, quam ab homine aecipis, quam
307 Henr. de Oyta Jota), in Propo-
(al. si dicat : En fill, certifico te tibi remissa
sitionib. apud illyricum, in Catal. Test. esse peccata, annuncio tibi te habere pro-
Veritat. pitium Deum
; et quaecunque Christus in
308
Major, in iv. Sentent. Dist. xvui. baptismo et evangelic nobis promisit, tibi
Quaest. i. nunc per me annunciat et promittit. Jo.
u9
Hadrian, in Quodlibetic. Quaest. v. Ferus, lib. ii. Comment, in Matt. ix.
cap.
Art. 3. b. edit. Mogunt. ann. 1559.
150 ANSWER TO A JESUIT'S CHALLENGE. [CHAF.
OF PURGATORY.
from the body* they are present with the Lord; and in a
b
word, that they come not into judgment, but pass from
death unto life.
And if we need the assistance of the
ancient Fathers in this business, behold they be here ready
with full buckets in their hands.
6
Tertullian, to begin withal, counteth it injurious unto
Christ, to hold that such as be called from hence by him
are in a state that should be pitied. Whereas they have
obtained their desire of being with Christ, according to
that of the Apostle Philip, i. 23, / desire to depart, and be
314
Ferus in Matt. edit. Antuerp. arm. que ab illo, quasi miserandos non aequa-
1559, 1570, &c. nimiter accipimus. Cupio, inquit Aposto-
1
1 John i. 7. lus, recipi jam et esse cum Christo. Quan-
2 melius ostendit votum Christianorum
1 Cor. xv. 18; 1 Thess. iv. 16. to !
3 4
Rev. xiv. 13. 2 Cor. v. 6, 8. Ergo votum si alios consequutos impa-
fi
John v. 24. tienter dolemus, ipsi consequi nolumus.
6
Christum Icedimus, cum evocatos quos- Tertul. lib. de Patient, cap. 9.
VI.
J
OF I'UKtiATOltV. 151
with Christ. What pity was it, that the poor souls in pur-
gatory should find no spokesman in those days to inform
men better of their rueful condition; nor no secretary to
draw up such another supplication for them as this, which
of late years Sir Thomas More presented in their name :
" 7
To all most piteous wise-
Christian In
good people.
continually calleth and crieth upon your devout charity and
most tender pity, for help, comfort and relief, your late
acquaintance, kindred, spouses, companions, playfellows, and
friends, and now your humble and unacquainted and half-
forgotten suppliants, poor prisoners of God, the silly souls
in purgatory, here abiding, and enduring the grievous pains
and hot cleansing fire," &c. If St Cyprian had understood
but half thus much, doubtless he would have strucken out
the best part of that famous Treatise which* he wrote of
" 8
It is for him to fear death, that is not willing to
7The Supplication of Souls, made by in Deum credis, cur non, cum Christo fu-
SirThomas More ; which seemeth to be turus, et de Domini pollicitatione securus,
made in imitation of Joh. Gerson's Que- quod ad Christum voceris, amplecteris, et
rela Defunctorum in Igne Purgatorio de- quod Diabolo careas, gratularis ? Cypr.
tentorum ad superstites in terra Amicos, de Mortalit. sect. 2, edit. Goulart.
j
9
part. iv. Oper. edit. Paris, ann. 1606, I
Probans
scilicet atque contestans,
saving forgiveness is
granted by the divine piety to thee
believing ; and at thy very death thou hast a passage unto
immortality. This grace doth Christ impart, this gift of
restituit et regno coelesti. Ibid. sect. 18. tem tropaeo crucis, redimendo credentem
pretio sanguinis sui, reconciliando homi-
14
Donee aevitemporalis fine completo, ad
aeternse vel mortis vel immortalitatis hospi- nem Deo Patri, vivificando mortalem
'
17
Kal o fiev a'ya6os dvr\p els aiutviov dyiovwv. Et paulo post 'Ev TOI/TOIS fiev :
OLKOV TOV eavTov yalpwv Tropeuaeraf ol ouv TWV lepijav eo"ri /cot^ut/tris tv eixfipo-
j
6e ye (pavXoi Trdvra rd avTwv e/jLTrXt]- crvvrt Kal d<ra\evToi<i fXiriaiv eis TO TU>V
KOTTTOfievoi. Greg. Neocaesar.
troixri Me- Qei<av dytovtov dtyiKvovfJLevt] Trepas. Dion.
taphras. in Ecclesiast. Ecclesiast. Hierarch. cap. 9.
18 21
Ael <5e CTTI Qavd-rta ^aipeiv. Anton. !AAX' oXous auTousct7roXji^eo-6ai TI\V
Meliss. part. Serm. LVIII. &c. iri TO
i. eiSfj\rj^iv eWoTCs, OTO.V
19
Nos non nativitatis diem celebra- eXOaxrt TOV TrjSe fiiov, TI}U eis
utpote omnium dolorum depositionem Tas 5a)/oeas T^S Qeap^ia^ V/ULVOVGI, Kal
TJ (SiaerroXij'ayoJ'Tai yap viro TWV ayye'Xcoi/ tis habet unumquemque suis legibus, dum
eis a'tous avToov TOTTOWS' a! /JLCV
TWV di- ad judicium unumquemque aut Abraham
Kaitov \]svai eis TOV Trapadetaov, tt>6a reservat aut poena. Hilar. in Psalm, ii.
25
TC /cat 0ea ayyeXwi/ Te /cat dp\- Et quia portus quidam est eorum qui,
&C. at 5e TWV d&'iKwv tyvyai els
, magno vitae istius jactati salo, fidae quietis
a'5rj TOTTOUS.
TOUS ev TO> Justin. Respons. stationem requirunt; et quia deteriorem
ad Orthodox. Quaest. LXXV. statum non efficit, sed qualem in singulis
23
OVK ecrTi yap irapd -rots 5i/caiots invenerit, talem judicio futuro reservat, et
0aW-ro5, aXXa /u.eTa0e<rts. /zeTaTt0ei/Tat quiete ipsa fovet, &c. Ambros.de Bono
yap e/c TOV KOfffJiou TOVTOV eis Tt]i> aliaviov Mortis, cap. 4.
26
dvairavaLV. /cat utcrirep Tt9 aVo Transitur autem a corruptione ad
their souls unto their own side, unto the pure world, and
so bring them unto the Lord." And in another place, moving
the question concerning such as depart out of this world
sustaining two persons in their soul, to wit, of sin and of
grace, whither they shall go that are thus held by two parts ?
he maketh answer, that thither they shall go where they
have their mind and affection settled. For " ^the Lord,
' 1
"
saith he, beholding thy mind, that thou fightest, and lovest
him with thy whole soul, separateth death from thy soul in
one hour, (for this is not hard for him to do), and taketh
thee into his own bosom and unto light. For he plucketh
thee away in the minute of an hour from the mouth of dark-
ness, and presently translateth thee into his own kingdom.
For God can easily do all these things in the minute of an
' 1
hour; this provided only, that thou bearest love unto him.
Than which what can be more direct against the dream of
88
His igitur freti, intrepide pergamus TO> Ku/cna>. Macar. yEgypt.
ad Redemptorem nostrum Jesum, intre- Homil. xxii.
30 BXeirwi/ 6 Ku/otos TOV vovv o-ov, OTI
pide ad Patriarcharum Concilium, intre-
pide ad patrem nostrum Abraham, cum Kal dyairas avTov l o\tj<s
dies advenerit, proficiscamur ; intrepide ia%(api%ei TOV QdvaTOv e/c T;;S
patres nostros, ibimus ad illos nostrae fidei rota KoXirous avTOv Kal eZs TO ^>tiis.
praeceptores ; ut etiamsi opera desint, fides dpTrd^ei yap <re ev poirf) w'/oas e/c TOV <TTO-
opituletur, defendat haereditas. Ib. cap. 12. /X(ZTO TOU (TKOTOVI, Kal eU0eCOS fJLCTaTl-
19
"OTCLV eeX6o)<rii/ diro TOV o-co/iaros, 0t)<rt ere eis TtjV (3a<ri\eiav OVTOV. TU> ydp
oi \opol TO>V dyye\(av TrapaXa/mpdvovcriv 066J &V pOTTT) (i'paS TTttVTa CV^fpTJ t(TTL
IIVTWV Ttts i^i/xs ets TO iftiov /ucpos, cis i, IJLOVOV 'Iva TIJV
dydir^v CXJ' S 'wpo*
TOV KaQapov alwva, tcai OUTW? OUTOI/S Id. Homil. xxvi.
156 ANSWER TO A JESUITS CHALLENGE. [CHAP.
" 31 This
Popish purgatory? present world is the time of
repentance, the other of retribution; this of working, that
of rewarding; this of patient suffering, that of receiving
comfort," saith St Basil.
he 33
telleth us, "
that it is better to be corrected and purged
now, than to be sent unto the torment there, where the time
of punishing is, and not of purging." St Jerome comforteth
Paula for the death of her daughter Blassilla in this manner :
dying day.
Againstthese St Augustine doth learnedly dispute ;
all
41
Et <5e vvv CK veov Kal irpovnaipov repl Tt}v o'lKeiav
eoe /u.rj
Toi50' VTroTrreu-
43
St Augustine maketh answer, that this sentence of the
Apostle is
very obscure, and to be reckoned among those'
things which St Peter saith are hard to be understood in
his writings, which men ought not to pervert unto their
own destruction; and freely u confesseth, that in this matter
he would rather hear more intelligent and more learned men
than himself. Yet this he deliver eth for his opinion ; that
by wood, hay, and stubble, is understood that overgreat
love which the faithful bear to the things of this life; and
43
Augustin. de Fide et Operib. cap. 15. transitoriae tribulationis inveniant; non
44
Id. ibid. cap. 16. redargue, quia forsitan verum est. Id.
45 Sive tantum homines
ergo in hac vita de Civitat. Dei, lib. xxi. cap. 26.
etiam post hanc vitam 47 Tale
ista patiuntur, sive aliquid etiam post hanc vitam
taliaquaedam judicia subsequuntur ; non fieri incredibile non est, et utrum ita sit
abhorret, quantum arbitror, a ratione veri- quaefi potest, et aut inveniri aut latere;
tatis iste intellectus hujus sententize. Id. nonnullos fideles per ignem quendam
ibid. cap. 16. purgatorium, quanto magis minusve bona
46
Sive ibi tantum, sive hie et ibi, sive pereuntia dilexerunt, tanto tardius citius-
ideo hie ut non ibi, secularia (quamvis a ve salvari. Id. in Enchirid. ad Laurent,
oppose it not."
What the Doctors of the next
succeeding ages taught
herein, the writings of St Cyril, Gennadius,
may appear by
Olympiodorus, and others. St Cyril, from those last words
of our Saviour upon the cross, Father, into thy hands I
49
commend my spirit, delivereth this as the certain ground
and foundation of our hope " We to that
:
ought believe,
the souls of the saints, when they are departed out of their
bodies, are commended unto God's goodness, as unto the
hands of a most dear Father, and do not remain in the
earth, as some of the unbelievers have imagined, until they
have had the honour of burial neither are carried, as the ;
ment, that is, unto hell ; but rather fly to the hands of the
Father, this way being first prepared for us by Christ. For
he delivered up his soul into the hands of his Father, that
from it, and by it, a beginning being made, we might have
certain hope of this thing, firmly believing that after death
we be in the hands of God, and shall live a far better
shall
life for ever with Christ. For therefore Paul desired to be
1
dissolved, and to be with Christ.' Gennadius, in a book
wherein he purposely taketh upon him to reckon up the
particular points of doctrine received by the Church in his
time, when he cometh to treat of the state of souls separated
from the body, maketh no mention at all of purgatory, but
down this for one of his " 50 After the
layeth positions:
48 manibus Dei nos post mor-
Quod quidem non ideo confirmo, credentes, in
quoniam non refello. Id. de Civitat. Dei, tem vitamque multo meliorem ac
futures,
lib. xxi. cap. 24. perpetuo cum Christo victuros ; ideo enim
49
Quod magnge spei fundamen-
nobis Paulus desideravit resolvi et esse cum
tum atque originem praebet. Credere Christo. Cyrill. Alexandr. in Johan.
hoc nobis a Christo primum prseparato ; ferno sub timore positae, exspectant resur-
sed in manus potius patris evolare. Tra- rectionem sui corporis, ut cum ipso ad
didit enim animam suam manibus geni-
pcenam detrudantur aeternam. Gennad.
toris, ut ab ilia et per illam facto initio, de Ecclesiastic. Dogmatib. cap. 79.
certain hujus rei spem habeamus; firmiter
VI.] OF PURGATORY. 161
ascension of our Lord into heaven, the souls of all the saints
are with and departing out of the body, go unto
Christ,
Christ, expecting the resurrection of their body, that together
with it they may be changed unto perfect and perpetual
blessedness; as the souls of the sinners also, being placed
in hell under fear, expect the resurrection of their body,
that with it they may be thrust unto everlasting pain."
In like manner Olympiodorus, expounding that place of
5}
Ecclesiastes, If the tree fall toward the south, or toward
the north, in the place where the tree falleth, there it shall
" 52 In whatsoever
be, maketh this inference thereupon:
Xj</>0?7 ev Tf) TeXevTy o avQpwrros, ev hujus mundi finis jam cum futuri seculi ex-
GKeivin [level TU> /3a0/iai Kal Trj Ta'ei, 17 ev ordio permiscetur, atque ipsae relliquiarum
<J>U)TI fJieTa TOIV SiKaiwv Kal TOV Trafi/Sa- tenebrae quadam jam rerum spiritualium
X/JKTTOU, ij ev TOJ O-KOTCI /uei> TtJav permixtione translucent. Id. ibid. cap. 41 .
55
Kal TOV KOv/moKpaTopos. Olymp. Quid hoc est, quseso te, quod in his
in Eccles. xi. extremis temporibus tarn multa de anima-
63
Sed tamen de quibusdam levibus cul- bus clarescunt quae ante latuerunt ; ita ut
pis esse ante judicium purgatorius ignis apertis revelationibus atque ostensionibus
credendus est. Greg. Dial. lib. iv. cap. 39. venturum seculum inferre se nobis atque
54
Quemadmodum cum nox finiri et dies aperire videatur? Ibid. cap. 40.
L
162 ANSWER TO A JESUITS CHALLENGE. [CHAP.
say that they were risen from the dead ; and so might spread
many false matters and doctrines of the things there, unto
our seduction and destruction."
Neither is it to be passed over, that in those apparitions
and revelations related by Gregory, there is no mention
made of any common lodge in hell, appointed for purging
of the dead, which is that which the Church of Rome now
striveth for, but of certain souls only, that for their punish-
ment were confined to 59 baths and other such places here
upon earth; which our Romanists may believe if they list,
but must seek for the purgatory they look for somewhere else.
" are
of men," say they, punished three manner of ways ;
two in this life, and the third in the life to come. Of those
two the Apostle saith, If we would judge ourselves, we
should not be judged of the Lord. This is the punishment
wherewith, by the inspiration of God, every sinner, by repent-
ing for his offences, taketh revenge upon himself. But where
the Apostle consequently adjoineth, When we are judged,
we are chastened of the Lord, that we should not be
condemned with this world ; this is the punishment which
seipso vindicat. Quod autem prosecutus importing the selfsame thing} collocatur,
idem Apostolus infert, Cum judicamur aut certe pro peccatis in inferni tartara prse-
autem, a Domino corripimur, ut non cum cipitatur. Lib. de Vanit. Seculi, cap. 1,
mundo damnemur haec est vindicta, quam
; etde Rectitud. Catholic. Conversat. (cujus
omnipotens Deus misericorditer peccatori auctor Eligius Noviomensis, ) Tom. ix.
irrogat, juxta illud, Deus quern amat Operum Augustini.
corripit, flagellat autem omnem filium 63 Recedens anima, quae carnalibus
quern recipit. Tertia autem exstat valde oculis videri non potest, ab angelis sus-
pertimescenda atque terribilis, quae non in cipitur, et collocatur aut in sinu Abrahae,
hoc sed in futuro, justissimo Dei judicio, si fidelis est, aut in carceris inferni custo-
fiet
quando Justus Judex dicturus
seculo, dia, si peccatrix est, donee veniat statutus
est,Discedite a me, maledicti, in ignem dies quo suum recipiat corpus, et apud
aeternum, qui paratus est diabolo et ange- tribunal Christi judicis veri reddat suorum
lis ejus.
Capitul. Aquisgran. Concil. ad operum rationem. Serm. IT. de Consolat.
Fipinum Miss. lib. i. cap. 1. Mortuor. ibid.
164 ANSWER TO A JESUITS CHALLENGE. [CHAP.
*3 65
Esse apud inferos locum purgatorium, Sext. Prooem.in Glossa, verb. Bene-
in quo salvandi vel tenebris tantum affi- dictionem ; Francisc. a Victoria in Summa
ciantur, vel expiationis igne decoquantur, Sacramentor. Eccles. num. 110; Jacob,
QUID AM asserunt. Otto Fris. Chron. lib. de Graffiis, Decis. Cas. Conscient. part. i.
viii. cap. 26. lib. i.
cap. 6, num. 10.
64 66
Sed tamen hoc de parvis minimisque Sed plerumque de culpis minimis
peccatis fieri posse credendum est; sicut ipse solus pavor egredientes justorum
est assiduus otiosus sermo, immoderatus animas purgat. Gregor. Dialog, lib. iv.
risus, &c. Greg. Dial. lib. iv. cap. 39. cap. 46.
V,.] OF PURGATORY. 165
gatory after this life? Yes, say they, although the fault
be quite remitted, and the soul clearly freed from the pol-
lution thereof, yet may there remain a temporal punishment
due for the very mortal sins that have been committed;
which, if relief do not otherwise come by the help of such
as are alive, must be soundly laid on in purgatory. But
why in purgatory, say we, seeing here there is no more
purging work left? for the fault and blot being taken
away already, what remaineth yet to be purged? The
punishment only, they say, is left behind and punishment, :
I
hope, they will not hold to be the thing that
is
purged
away by punishment. Again, we desire them to tell us,
what Father or ancient doctor did ever teach this strange
divinity, that a man being clearly purged from the blot
of his sin, and fully acquitted here from the fault thereof,
should yet in the other world be punished for it with such
grievous torments, as the tongue of man is not able to express ?
68 xxni.
Cajetan.Opusc. Tom.
87
Delet gratia finalis peccatum veniale i. Tract,
in ipsa dissolutione corporis et animae, &c. de Purgator. Quaest. 1.
Hoc ab antiquis dictum est ; sed nunc 69
Locus quidam, in in
quo tanquam
communiter tenetur, quod peccatum ve- carcere post hanc vitam purgantur
niale cum hinc deferatur a multis, etiam animae quae in hac non plene purgatae
quantum ad culpam, in purgatoria purga-
fuerunt; ut nimirum sic purgatas in coe-
tur. Albert. Magu. in Compend. Theo- lum nihil intrabit
ingredi valeant, quo
logicae Veritat. lib. iii. cap. 13. Vide De hoc est tota contro-
coinquinatum.
Alexand. Halens. Summ. part. iv. Quaest. versia. Bellarmin. de Purgator. lib. i.
affirm it."
PRAYER
for the Dead, as it is used in the Church of
3
I Matt. v.^6. Bishop against Perkins's Reformed Catholic, part n. p. 149.
VII.]
OF PRAYER FOR THE DEAD. 169
'* 3
We observe the memorials of the saints, and devoutly
keep the remembrance of our parents or friends which die
in the faith ; as well rejoicing for their refreshing, as request-
needy and the poor, feeding the orphans and widows, that
our festivity may be for a memorial of rest to the souls
departed, whose remembrance we celebrate, and to us may
become a sweet savour in the sight of the eternal God."
Secondly, by that which St Cyprian writeth of Laurentius
and Ignatius, whom he acknowledgeth to have received of
the Lord palms and crowns for their famous martyrdom,
and yet presently addeth: " 4
We offer sacrifices always
for them, when we and days of the
celebrate the passions
3 ut festivitas nostra in
Propterea et memorias sanctorum fa- saturantes, fiat
yet doth he declare, that the Bishop made prayer for him,
" 7 God
(upon what ground, we shall afterward hear), that
would forgive him
sins that he had committed all the
through human infirmity, and bring him into the light and
the land of the living, into the bosoms of Abraham, Isaac,
and Jacob, into the place from whence pain and sorrow and
sighing flieth." Fourthly, by the funeral ordinances of the
Church related by St Chrysostom, which were appointed
to admonish the living that the parties deceased were in
a state of joy, and not of grief: " 8 For tell me," saith he,
" what do the
bright lamps mean ? do we not accompany
them therewith as champions? What mean the hymns ?' n
" 9 Consider what thou dost
sing at that time. Return, my
soul, unto thy rest ; for the Lord hath dealt bountifully
with thee. And again / will fear no evil, because thou :
5
Vide supra p. 153. '"Evvorjtrov TL i|/ctXXeis /cotTa TOV
6 TUiV
KOLVWVOV OVTOJS OVTO. Ct'Tr
Dionys. Ecclesiast. Hierarch. cap. 1. Kal Trd\iv, Ov <pofBr]6^(ro/uLaL /ca:a, OTI crv
which are dead, and are departed out of this life, and of
the orthodox Bishops, which, from Peter and James the
offer unto thee this reasonable service for those who are
memoriae. Memento, Domine, eorum quo- sanctae, gloriosae, semperque virginis Dei
que qui usque ad sanguinem pro religione genitricis M arise, et Sancti Johannis prae-
able service for the faithfully deceased, for our fathers and
forefathers, the patriarchs, prophets, apostles, martyrs, con-
fessors, and all the saints interceding*" for them? As if
of " 15
the phraseoffering for the martyrs'" were not to
be found in St ChrysostonVs own works; and more univer-
" 16 for the both the fathers and the
sally just, patriarchs,
the prophets and and evangelists, and martyrs,
apostles,
and confessors, the bishops, and such as led a solitary life,
and the whole order,*" in the suffrages of the Church rehearsed
by Epiphanius. Yea, and in the Western Church itself:
" 17 for the of those that are at Atha-
spirits rest, Hilary,
14
Adhuc offerimus tibi rationabile hoc Athanasii, Martini, Ambrosii, Augustini,
obsequium pro fideliter dormientibus, pro Fulgentii, Leandri, Isidori, &c. Offic.
18
de StKaiwv, KO.L ira.Tep<av KCII tiones valebunt, nulla dies vos silentio
'Y-Tre/0
\oyr\TU3V, eiria-KOTTtav -re /cat dva\(apr}Ttav, aliqua precum mearum contextione trans-
/cat iravros rov Ta'y/uaTOS. Epiphan. curret. Omnibus vos oblationibus fre-
Haeres. LXXV. quentabo. Ambros. de Obitu Valenti-
17 Pro Hilarii, niani Imp.
spiritibus pausantium,
VII.]
OF PEAYER FOR THE DEAD. 173
19
Da requiem perfecto servo tuo Theo- fraternum munus, sacrificium sacerdotis.
dosio, requiem quam praeparasti sanctis Id. de Obitu Fratris.
Id. de Obitu Theodosii Imp. 23
tuis. Intravit in
regnum coelorum, quoniam
80 Absolutus igitur dubio certamine, credidit Dei verbo, &c. Id. ibid.
24
fruitur nunc augustae memorise Theodo- Tot igitur semirutarum urbium ca-
sius luce perpetua, tranquillitate diutur- davera, terrarumque sub eodem conspectu
na; et pro iis quae in hoc gessit corpore exposita funera, non te admonent unius
munerationis divines fructibus gratula- sanctae licet et admirabilis fceminae decfcs-
tur. Ergo quia delexit augustae me- sionem consolabiliorem habendam ? prap-
suum, meruit sanctorum consortia. Id. diruta sint ; haec autem ad tempus quidem
ibid. erepta nobis meliorem illic vitam exigat.
81
Manet ergo in lumine Theodosius, Itaque non tarn deplorandam, quam pro-
et sanctorum coetibus gloriatur. Ibid. sequendam orationibus reor; nee mcesti-
22
Tibi nunc, omnipotens Deus, in- ficandam lacrymis tuis, sed magis obla-
noxiam commendo animam, tibi hostiam tionibus animam ejus Domino commen-
meam offero :
cape propitius ac serenus
dandam arbitror. Id. Epist. viu.
174 . ANSWER TO A JESUITS CHALLENGE. [CHAP.
seeing they are cast down and overthrown for ever ; but she,
being taken from us but for a time, doth pass a better life
there. think that she is not so much to be
I therefore
lamented as to be followed with prayers, and am of the
mind that she is not to be made sad with thy tears, but
rather that her soul should be commended with oblations
unto the Lord." Thus far St Ambrose. Unto whom we
may adjoin Gregory Nazianzen also who, in the funeral
;
28
5
T^s veoKTLorTOv \|/'y^?/s, f\v
TO Trvevfia Vigilias pro salute animse ejus facere,
uoaTos dvfuopdxatrfv, aia TU yepa plurimaque psalmorum laude celebrata,
Kctp7roi''/tei/os. Greg. Nazianz. in Fun. victimam pro eo mane sacrae oblationis
Caesarii, Orat. x. offerre. Bed. Histor. Ecclesiast. lib. iii.
*> Id. Histor. lib. iv. cap. 23. apud Surium legitur, est desumpta) ita
81
Repente ad superna raptus cujusdam tantummodo referri : Qui pro tanta gloria
discipuli, nobiliter a se apud Glastoniam fratris ultra quam dici queat exultans, et
quentia hinc inde stipatam, atque immensi gratias agens, sociis quid acciderit mani-
luminis fulgore perfusam, ad coeli palatium festa voce exposuit, et diem ac horam
"
^Ceasfag therefore all questions, hold the sentences of the
learned Fathers; and command continual prayers and sacri-
fices to be offered unto God in thy church for the foresaid
priest."
Now, having thus declared, unto what kind of persons
the commemorations ordained by the ancient Church did
34 35
Deprecantes ut diligenter jubeatis in- Quia in sanctse matris ecclesiae fide et
tercedere pro anima illius ; nullam haben- Christi nominis confessione perseveravit,
tes dubitationem beatam illius animara in ab originali peccato solutum, et ccelestis
requie esse ; sed ut fidem et dilectionem patriae gaudium esse adeptum, asserimus
ostendamus in amicum nobis carissimum, incunctanter. Decretal, lib. iii. tit. 43 de
sicut et beatus praecipit Augustinus pro presbytero non baptizato, cap. 2, Aposto-
omnibus ecclesiasticae pietatis intercessio- licam ; et Collect, i. Bernardi Papiensis,
nes fieri debere ; asserens pro bono inter- lib. v. tit. 35, cap. 2.
37 40 Sonabant
AVTOJ/ T6 0<TTiS fvel Olo?) fffTl, fLCL- psalmi, et aurata tecta
l, TTpOS TO VlK^OpOV CVKTaiWS templorum reboans in sublime quatiebat
O9, Kai T> TJJS VIKJJS airlca Alleluja. Hieron. in Epitaphio Fabiola,
Epist. xxx.
41
d<pLKe<r6ai Trpos Tt}v ofioiav Ouxt TOI/ Qet>v Sofca^Ofiev, KCLI ev-%a-
God and give thanks unto him, for that he hath now crowned
him that is
departed, for that he hath freed him from his
labours, for that quitting him from fear, he keepeth him
with himself? Are not the hymns for this end? Is not
the singing of psalms for this purpose ? All these be tokens
of rejoicing." Whereupon he thus presseth them that used
immoderate mourning for the dead: " 42 Thou sayest, Return,
O my soul, unto thy rest, for the Lord hath dealt bounti-
fully with thee ; and dost thou weep ? is not this a stage-
play ? is it not mere simulation ? For if thou dost indeed
believe the things that thou sayest, thou lamentest idly;
but if thou playest, and dissemblest, and thinkest these
things to be fables, why dost thou then sing? why dost
thou suffer those things that are done? Wherefore dost
thou not drive away them that sing?
1'
And in the end he
concludeth somewhat prophetically, that he " 43 very much
feared by this means some grievous disease should
lest
departure out of this life, are cast into a lake that burneth
with fire and brimstone, be not a spice of this disease, and
whether their practice in chanting of psalms, appointed
for the expression of joy and thankfulness, over them whom
tory was not yet kindled, yet were there certain sticks then
a-gathering, which ministered fuel afterwards unto that flame.
Good St Augustine, who then was alive, and lived three
and twenty years after St ChrysostonVs death, declared
himself to be of this mind; that the "oblations and alms
l
JLOV t L* rn v
'
fjitj
a-rreXaui/ets Toi/s *lrd\\owras ;
Id.
usually offered in the Church " for all the dead that mvivul
baptism, were thanksgivings for such as were very good,
propitiations for such as were not very bad but as for such ;
as were very evil, although they were no helps of the dead, yet
were they some kind of consolations of the living." Which,
although it were but a private exposition of the Church's
meaning in her prayers and oblations for the dead, and the
bonis gratiarum actiones sunt, pro non 47 Non sunt praetermittenda; supplica-
valde mails propitiationes sunt, pro valde tiones pro spiritibus mortuorum, quas
mails etsi nulla sunt adjumenta mortuo- faciendas pro omnibus in Christiana et
rum, qualescunque vivorum consolationes Catholica societate defunctis, etiam tacitis
sunt. Augustin. Enchirid. ad Laurent. nominibus quorumque, sub generali com-
cap. 110. memoratione suscepit ecclesia. Id. de
45
Augustin.de Verbis Apostoli, Serm. Cura pro Mortuis, cap. 4
48
XVII. Mj//<r0jTi, Kvpie b Rfos TWV Trvevfid-
46
Id. ibid, et in Evang. Johan. Tractat. Ttav Kai TTCCO-JJS <Tnp/cos, wv
\\XIV. , Kal iav OVK t/iv/<r0;/Liei/, opQooo^aw, d-no
M2
180 ANSWER TO A JESUITS CHALLENGE. [CHAP.
ing unto them the right hand of thy help, they may have
rum, quos ab origine seculi hujus ad te te dexteram auxilii tui porrigente, vitae
accersiri praecepisti ; ut digneris, Domine, perennis requiem habeant ; et a poenis im-
dare eis locum lucidum, locum refrigerii piorum segregati, semper in tuaa laudis
et quietis, et ut liceat eis transire portas laetitia perseverent. Missa Latina Anti-
infernorum et vias tenebrarum, maneant- qua, edit. Argentin. ann. 1557, p. 52.
VII.]
OF PRAY Kit FOR THE DEAD. 181
52
Hanc igitur oblationem, quam tibi Et in
('Ei/Tav0a dva<pepi TOWS Jaii/ras.)
pro commemoratione animarum in pace vetustissimisquibusdam Romanis Missa-
dormientium suppliciter immolamus, quae- libus manuscriptis haec mortuorum com-
sumus, Domine, benignus accipias ; et tua memorationis formula nusquam exstat;
pietate concedas, ut et nobis proficiat hujus P. Vireto teste lib. v. de Adulterat. Ccen.
pietatis affectus, et illis impetret beatitu- Dom. et Missae Myster. cap. xLviii. Ac
dinem sempiternam. Offic. Gregorian. nominatim in vetustissimo Canone Gre-
Tom. v. Oper. Gregor. edit. Paris, ami. goriano, qui in Tigurinae Abbatiee Bi-
1605, col. 235, 236; Tom. 11.
Liturg. bliotheca habebatur, ex authentico libro
prayed for him, now at this day he prayeth for us; and % so
was the change made." And 62 Alphonsus Mendoza telleth
"
us, that the old prayer was deservedly" disused, and this
56
Prosit vel proficiat huic sancto vel nent, &c. Innocent, in. in Collect, in.
illi tails oblatioad gloriam. Innocent. Decretal. Petri Beneventani, lib. iii. tit. 33,
in. Epist. ad Archiep. Lugdun. lib. iii. cap. 5.
60
Decretal, tit. 41, de Celebrat. Missar. Super quo tibi taliter respondents,
cap. 6. Cum Marthas. quod quis illud mutaverit, aut quando
57 Annue nobis, Domine, ut animse mutatum fuerit, ignoramus; scimus ta-
famuli tui Leonis haec prosit oblatio. men qua fuerit occasione mutatum, quia
Gregor. Oper. Tom. v. edit. Paris, ann. cum sacrae scripturae dicat auctoritas, quod
1605, col. 135, d. injuriam facit martyri qui orat pro mar-
tyre, idem est ratione consimili de sanctis
58
Annue nobis, Domine, ut interces-
sione famuli tui Leonis base nobis prosit aliis sciendum. Ibid.
61
oblatio. Liturg. Pamelii, Tom. n. Olim orabatur pro ipso, hodie ipse
p. 314.
orat pro nobis ; et ita mutatum est. Cap.
59
Tertio loco tua fraternitas requirit, Cum Martha, Extra, de Celebr. Missar.
put out again, and another prayer for Leo put in ; that by
the celebration of those " offices of atonement a blessed
63
this manner, than unto all the rest of his fellows in that
other prayer of the Roman Liturgy:
" have received, 64
We
O Lord, the divine mysteries; which as they do profit thy
saints unto glory, so we do beseech thee that they may
profit us
forour healing :" and nothing so much as is done
unto the faithful deceased, when in their Masses for the
all
dead they say daily, " Lord Jesus Christ, King of glory,
65
deliver the souls of all the faithful that are departed from
the pains of hell and from the deep lake; deliver
them
from the mouth of the lion, that hell do not swallow them
up, that they fall not into darkness.*" So that, whatsoever
commodious expositions our adversaries can bring for the
justifying of the
Roman service, the same may we make
use of to shew, that the ancient Church might pray for
the dead, and yet in so doing have no relation at all unto
purgatory ; yea, and pray for the martyrs and other saints
that were in the state of bliss, without offering unto them
gratiaj tuae dona conciliet. Missal. Roman, 65 Domine Jesu Christe, Rex gloriae,
ex Decreto Concil. Tridentin. restitut. in libera animas omnium fidelium defuncto-
Festo Sti Leonis. j
rum de pocnis infemi et de profundo
64 lacu libera eas de ore leonis, ne absor-
Sumpsimus, Domine, divinamysteria; j
;
quae sicut sanctis tuis prosunt ad gloriam, beat eas Tartarus, ne cadant in obscurum.
Missa in Commcinorat. omnium fidelium
ita nobis, quaesumus, proticiant ad mede-
lani. Bellarmin. de Purgator. lib. ii. !
dcfunctorum, ct in Missis quotidianis de-
up. 1!5; Sixt. Scncns. lib. vi. Riblioth. timctorum in Offer twrio.
j
181 ANSWER TO A JESUITS CHALLENGE. [cHAP.
more means it
may be due unto them." Where, laying
aside those unsavoury terms of debt and merits, whereof we
shall have occasion to treat in their proper place, the answer
is otherwise true in part, but not full enough to give satis-
faction unto that which was objected. For the primary
intention of the Church indeed, in her prayers for the dead,
had reference unto the day of the resurrection; which also
in divers places we find to have been expressly prayed for.
As in the Egyptian Liturgy, attributed unto St Cyril,
" 67 Raise
Bishop of Alexandria: up their bodies in the
day which thou hast appointed, according to thy promises
which are true and cannot lie; grant unto them, according
to thy promises, that which eye hath not seen, and ear hath
not heard, and which hath not ascended into the heart of
man, which thou hast prepared, O Lord, for them that love
thy holy name; that thy servants may not remain in death,
but may get out from thence, although slothfulness and
negligence have followed them." And in that which is
used by the Christians of St Thomas, as they are commonly
" 68 Let the
called, in the East Indies Holy Ghost give resur-
:
rection to your dead at the last day, and make them worthy
of the incorruptible kingdom." Such is the prayer of St
Ambrose for Gratian and Valentinian the emperors: " 69 I do
66
Adde tertio, fortasse peti gloriam cor- sed ut inde emigrant, etiamsi persecuta sit
poris, quam habebunt in die resurrectionis. eos pigritia ant negligentia, &c. Cyrill.
Nam etiamsi gloriam illam certo conse- Liturg. a Victorio Scialach ex Arabico
quentur, et debetur eorum meritis ;
tamen convers. p. 62.
68
non est absurdum hoc illis desiderare et Resurrectionem faciat defunctis ves-
petere, ut pluribus modis debeatur. Bel- tris die novissimo, et dignos faciat
in
larmin. de Purgator. lib. ii. cap. 18. regno incorruptibili Spiritus Sanctus.
illos
67 Resuscita
corpora eorum in die quern Missa Angamallensis, ex Syriaco convers.
in Itinerar. Alexii Menesis.
constituisti, secundum promissiones tuas
69 Te summe Deus, ut carissi-
veras et mendacii expertes : concede eis, quaeso,
secundum promissa quod non vidit
tua, id
mos juvenes matura resurrectione suscites
et resuscites. ut immaturum hunc vitae
oculus, et auris non audivit, et quod in |
cor hominis non ascendit, quod prasparasti, istius cursum matura resurrectione com-
Domine, amatoribus nominis tui sancti ; penses. Ambros. de Obit. Valentiniani,
ut famuli tui non permaneant in morte, in ipso fine.
OF PRAYER FOR THE DEAD. 1H5
Lord God, their souls and their spirits and their bodies to
rest ; and sprinkle the dew of mercy upon their bones."
But yet the Cardinal's answer, that the glory of the
body may be prayed for, which the saints shall have at the
day of the resurrection, cometh somewhat short of that
which the Church used to request in the behalf of St Leo:
for in that prayer express mention is made of his soul,
and to it is wished that profit may redound by the present
oblation. And therefore this defect must be supplied out
of his answer unto that other prayer which is made for
the souls of the faithful departed, that they may be deli-
vered out of the mouth of the lion, and that hell may not
swallow them up. To this he that " "the Church
saith,
rectionis ac remunerationis advenerit, re- edit. Paris, aim. 1605, col. 234, corporis
suscitare eos digneris, Domine, una cum simul et spiritus nominibus praetermissis.
72
sanctis et electis tuis.Alcuin. Offic. per vinrwia NH^K xno n*3K IWOTJ
Ferias, Oper. col. 228, Preces Ecclesiast. by Norm Nbxo Dm prvuEn prim-p
a Georg. Cassandro collect, p. 384, Oper. Oral, pro Defunctis, in Syriacae linguae
71
Omnipotens sempiterne Deus, collo- primis elementis ab Alb. Widmanstadio
care dignare corpus et an imam et spiritum edit. Vienna?, ann. 1555.
famuli tui JV. in sinibus Abrahas, Isaac, 73
Ecclesia oral pro animabus quas in
et Jacob ; ut cum dies agnitionis tuae ve- purgatorio degunt, ne damnentur ad poenas
nerit, inter sanctos et electos tuos eum Gehennas sempiternas ; non quidem quod
resuscitari prsecipias. Grimold. Sacra- certum non sit eas non damnandas ad
mentar. Tom. u. Liturgic. Pamel. p. 456, eas pocnas, sed quia vult Deus nos orare
4o7- -Habetur eadem oratio in Missali etiam pro iis rebus, quas certo accepturi
Romano nondum reformato, (nam in novo sumus. Bellarmin. dc Purgator. lib. ii.
ex decreto Concilii Tridcntini restitute cap. 5.
186 ANSWER TO A JESUITS CHALLENGE. [CHAP.
doth pray for these souls, that they may not be condemned
unto the everlasting pains of hell; not as if it were not
certain that they should not be condemned unto those
receive, yet she doth not pray for those things which she
hath already received; and this she hath received, that those
souls shall not be damned, seeing they have received their
74
Saepissime petuntur ilia quse certo sumere, decrevitque tempus quo venturus
sciuntur eventura ut petuntur; et hujus erat ; et gratae illi fuerunt orationes sanc-
rei plurima sunt testimonia. Alphons. torum pro sua incarnatione et adventu
Castr. contr. Haeres. lib. xii. de Purgator. orantium. Decrevit etiam Deus omni pec-
Hseres. in. catori pcenitenti veniam dare, et tamen
70 One whereof may be that prayer of grata est ilia oratio qua vel ipse poenitens
the Prophet in the 9th of Daniel, where- pro se, vel alius pro illo orat, ut ejus pceni-
upon St Jerome writeth thus In cinere
: |
tentiam Deus acceptare dignetur. Decre-
et sacco postulat impleri quod promiserat vitetiam Deus, et promisit, ecclesiam suam
j
enim Deus post pcccaUim Adas carnem Qmrst. vi. Codicis dc Oratione.
VII.] OF PRAYER FOR THE DEAD.
labouring to shew how the prayers for the dead used in their
Church may stand of purgatory, do
with their conceits
judgment is
accomplished in every one at the day of his
death ;" so, on the other side, whatsoever befalleth the soul
77 Nam etsi animaj purgatorii jam ac- orat pro ea re quam accepit, sed pro ea quam
ceperint primam sententiam in judicio acceptura est anima. Bellarmin. ut supra.
78
caque sententia liberae sint a
particular!, Ml/j(70JTt TrdvTtaV TtaV TrpOKKOl[JI.1l-
Gehenna; tamen adhuc superest judicium fjievwv CTT' e\7Ttot avaerracrews ft)?/s ot-
ne in judicio cxtrcmo anim;r illse cadant in omnibus, hoc in singulis die mortis implc-
pbscuruni,neveabsorbcanturaTartaTO,non tur. Hieronym. in Joel. cap. ii.
188 ANSWER TO A JESUITS CHALLENGE. [CHAI*.
phorus : the Lord grant unto him that he may find mercy
1 Cor. i. 8, Who shall also
of the Lord in that day. confirm
you unto the end, that ye may be blameless in the day of
our Lord Jesus Christ. Acts iii. 19? Repent ye therefore,
and be converted, that your sins may be blotted out, when
the times of refreshing shall come from the presence of the
Lord. 2 Thess. i. 6, 1, It is a righteous thing with God
to recompense unto you which are troubled rest with us,
when the Lord Jesus shall be revealed from heaven with
his mighty angels. Philip, ii. 16, That I may rejoice in
the day of Christ, that I have not run in vain, neither
laboured in vain. 1 Thess. ii. 19, For what is our
hope,
or joy, or crown of rejoicing ? are not even ye in the pre-
sence of our Lord Jesus Christ at his coming ? 1 Pet. i. 5,
That the spirit may be saved in the day of the Lord Jesus~
Ephes. iv. 30, Grieve not the holy Spirit of God, whereby
ye are sealed unto the day of redemption. Luke xxi. 28,
When these things begin to come to pass, then look up,
and lift up your heads; for your redemption draweth
nigh. 2 Tim.iv. 8,
Henceforth there is laid up for me
a crown of righteousness, which the Lord, the righteous
Judge, shall give me at that day; and Luke xiv. 14, Thou
shalt be recompensed at the resurrection of the just.
And that the Church, in her offices for the dead, had
special respect unto this time of the resurrection, appeareth
to be read
plainly, both by the portions of Scripture appointed
therein, and by divers particulars in the prayers themselves,
that seeth the Son and believeth in him may have life
everlasting: and I will raise him up at the last day. And,
He that eateth my flesh, and drinketh my blood, hath life
everlasting:and I will raise him up at the last day. And
Apocal. xiv. / heard a voice from heaven, saying
lastly,
unto me, Write, Blessed are the dead which die in the
Lord, from henceforth now, saith the Spirit, that they
may rest from their labours ; for their works follow them.
Wherewith the sequence also doth agree, beginning,
81
Dies irse, dies ilia,
81
Missal. Roman, in Commemorat. omnium Fidelium Defunctorum.
190 ANSWER TO A JESUIT'S CHALLENGE. [CHAP.
82
Enimvero et pro anhna ejus orat, et isti urentur donee impleant tempora inter
refrigerium interim adpostulat ei, et in primam et secundam resurrectionem ; aut
cap. 21, 24, et 26. Ibid. col. 257; Gregor. Oper. Tom. v.
87
Qui non veniunt ad primam resur- col. 228, edit. Paris. ; Preces Ecclesiast.
quodam blando tempore. Abbo Floriac. vero quas est miserorum, secunda dicatur.
Praefat. in Vitam S. Eadmundi Regis, ad
Hieronym. in Psal. i. 5. Si non resurgunt
Dunstanum. peccatores in concilio justorum ; diversa
92 93
1 Thess. iv. 6. Luke xiv. 14. est peccatorum justorumque resurrectio.
94 95
Ita Origenes, in Esai. lib. xxviii. Quamvis humano generi mortis illata
citatus in Pamphili pro eo Apologia : conditio pectora nostra mentesque contris-
Licet omnes resurgant, et unusquisque in tet ; tamen dementias tuae dono spe fu-
192 ANSWER TO A JESUITS CHALLENGE. [CHAP.
being freed from the prison of the body, abhor things mortal
when they attain unto things eternal. Wherefore we beseech
thee that thy servant N., being placed in the tabernacles of
the blessed, may rejoice that he hath escaped the straits of
the flesh, and in the desire of glorification expect with con-
fidence the day of judgment." " 96
Through Jesus Christ
our Lord, whose holy passion we celebrate without doubt
for immortal and well resting souls; for them especially
repair the things that were ; and hast given unto us evidences
of the resurrection to come, not only by the doctrine of
the Prophets and Apostles, but also by the resurrection of
the same thy only begotten Son our Redeemer." " 97 O
God,
who art the Creator and Maker of all things, and who art
the bliss of thy saints, grant unto us who make request unto
tiqu. edit. Colon, ann. 1530, num. 106; antiqu. 107 et 112, Grimold. Sacrament.;
Tom. ii. Liturgic. Pamel. p. 608; et Tom. ii. Liturg. Pamel. p. 460, 461 ; et
Tom. v. Oper. Gregorii, edit. Paris, col. Tom. v. Oper. Gregor. col. 235.
97
233. Habetur et prior Praefat. hujus pars Deus, qui universorum es Creator
in Missa Ambrosiana, Tom. i. Liturg. et Conditor, quique tuorum es beatitudo
Pamel. p. 450, 451 ; posterior in altera sanctorum, praesta nobis petentibus, ut
Praefat. ibid. p. 449, et Oper. Gregor. spiritum fratris nostri, corporis nexibus
col. 232, a. absolutum, in beata resurrectione facias
96
Per Christum Dominum nostrum, praesentari. Prec. Ecclesiast. Cassandr.
cujus sacram passionem pro immortalibus Oper. p. 385 ; Tom. v. Gregor. col. 228, e.
V,,.]
OF PRAY Kit FOR THE DEAD. 193
lasting rest the soul of our brother, whom thou of thy piety
hast commanded to pass from the dwelling of this world,
and permit him to be associated with the company of thine
elect, that together with them he may remain in everlasting
" "Eternal
bliss without end." God, who in Christ thine
only begotten Son our Lord hast given unto us the hope
of a blessed resurrection ;
grant, we beseech thee, that the
souls for which we offer this sacrifice of our redemption
unto thy Majesty, of thy mercy attain unto the rest
may
of a blessed resurrection with thy saints." " 100 Let this
communion, we beseech thee, O Lord, purge us from sin ;
and give unto the soul of thy servant N. a portion in the
heavenly joy, that, being set apart before the throne of the
glory of thy Christ with those that are upon the right
hand, it may have nothing common with those that are
" 101
upon the left." Through Christ our Lord : at whose
coming, when thou shalt command both the peoples to appear,
command thy servant also to be severed from the number
of the evil and grant unto him that he may both escape
;
mundi transire praecepit, in requiem aeter- 100 Hasc nos communio, quaesumus,
nam suscipias, et in consortio electorum Domine, purget a crimine ; et animae fa-
tuorum in resurrectione sociari permittas, muli tui N. coelestis gaudii tribuat con-
ut in aeterna beatitudine una cum illis sine
sortium, ut ante thronum gloriae Christi
fine permaneat. Alcuin. Offic. per Ferias, tui segregata cum dextris, nihil commune
Oper. p. 230, 231, collat. cum simili, Tom. habeat cum sinistris. Tom. v. Gregor.
v. Gregor. col. 228, c. d. ; et in Operib. col. 233, c.
Cassandr. p. 385. 101 Per Christum Dominum nostrum :
99
jEterne Deus, qui nobis in Christo in cujus adventu, cum geminam jusseris
unigenito Filio tuo Domino nostro spem sistere plebem, jubeas et famulum tuum a
beatae resurrectionis concessisti; praesta, numero discerni malorum. Quern una
quaesumus, ut animae pro quibus hoc sa- tribuas pcenae aeternas evadere flamrnas, et
crificium redemptionis nostrae tuae offeri- justae potius adipisci praemia vitae, &c.
mus majestati, ad beatae resurrectionis Offic. Ambrosian. Tom. i. ; Liturg. Pa-
requiem, te miserante, cum sanctis tuis mel. p. 4f)0.
N
194 ANSWER TO A JESUIT'S CHALLENGE. [CHAP;
102
Quoniam ipse futurae quietis plena- remorari, quoniam etsi adhuc praemia ilia
riam nondum habet perfectionem, sed suspensa sunt, quae nee oculus vidit, nee
nobiscum potius meliorem adhuc sperat auris audivit, nee in cor hominis ascendit,
invenire resurrectionem, orandum est no- modo tamen futuri praemii certissima spei
bis ut ipse, qui per sanguinem suum vivi- delectatione pascuntur.
103 1
ficae crucis voluit sanctificare vexillum, Cor. xv. 26, 54.
104 2 Tim.
ad perfectam requiem nos perducat quan- i. 18.
105
doque et ilium. Berengos. de Invent, et Etsi quamplures oration es fidelium
Laude Crucis, lib. ii. cap. 11. Cum quo defunctorum legerim, quae in Missali Ro-
conferendum et illud Cassiodori, in Psal. mano continentur, in nulla tamen earum
xxiv. Quia justis hominibus exutis cor- legi per ecclesiam peti, ut citius a pcenis
pore non statim perfecta beatitude datur, liberentur; legi tamen in nonnullis peti,
quae sanctis in resurrectione promittitur ; ut ab aeternis poenis liberentur. Johan.
animam tanien ejus dicit in bonis posse Medin. in Codice de Oratione, Quaest. VK
VII.]
OF 1'HAYEll FOll THE DEAD.
that hell not swallow them up, and that they may not
may
fall the place of darkness," this prayer is prescribed
into
for the day wherein the dead did depart out of this life :
" 106
O
God, whose property is always to have mercy and
to spare, we most humbly beseech thee for the souf of
servant N. which this day thou hast commanded to
thy
depart out of this world, that thou mayest not deliver it
into the hands of the enemy, nor forget it finally ; but
command it to be received by the holy angels, and brought
unto the country of paradise; that because he hath trusted
and believed in thee, he may not sustain the pains of hell,
11
but possess joys everlasting. Which is a direct prayer,
that the soul of him which was then departed might imme-
106
Deus, cui proprium est misereri sem-
107 Missal. Rom. edit. Paris, aim. 1529.
108
per et parcere, te supplices exoramus pro Gratia tua illi succurrente, merea-
anima famuli tui N. quam hodie de hoc tur judicium evadere ultionis aeternae, qui
seculo migrate jussisti, ut non tradas earn dum viveret insignitus est signaculo sanc-
in manus obliviscaris in tae Trinitatis. Sacr. Ceremoniar. Rom.
inimici, neque
finem ; sed jubeas earn a sanctis angelis Eccles. lib. i. sect. 15, cap. 1, fol. 152, b.
ledge that all in purgatory do, are sure to escape hell, and
to be raised up unto
glory at the last day, Medina per-
plexeth himself exceedingly in according these kind of
prayers with the received grounds of purgatory; and after
much agitation of the business to and fro, at last resolveth
upon one of these two desperate conclusions. That touch-
" 112
ing these prayers which are made in the Church for
110
Absolve, quaesumus, Domine, ani- et misericors abluas indulgendo. Pontific.
mam famuli tui ab omni vinculo delicto- Roman. Clem. viu. jussu edit. Romse,
rum, ut in resurrectionis gloria inter sanc- ann. 1595, p. 685, et Venet. ann. 1572,
tos et electos tuos. resuscitatus respiret. fol. 226, col. 4; lib. i. Sacr. Ceremoniar.
Orat. pro Defunct, in Missali Romano, Rom. Eccles. sect. 15, cap. 1, fol. 153, b.
vetere et novo ; nee non in Gregorii Sacra- edit. Colon.; Tom. v. Oper. Gregorii,
mentario; Tom. n. Liturgic. Pamelii, col. 227, edit. Paris. ; Prec. Ecclesiast. a
the dead, it
may first of all be said, that it is not necessary
to excuse them all from all unfitness. For many things
are permitted to be read in the Church, which although
nor altogether fit, yet serve
they be not altogether true,
for the stirring up and increasing the devotion of the faith-
" we believe are con-
ful. Many such things," saith he,
tained in the histories that be not sacred, and in the legends
of the saints, and in the opinions and writings of the doctors ;
all which are tolerated by the Church in the mean time,
while there is no question moved of them, and no scandal
ariseth from them. And therefore it is no marvel, that
somewhat not so fit should be contained in the foresaid
prayers, and be tolerated in the Church, seeing such prayers
were made by private persons, not by Councils, neither
were approved at all by Councils."
And we easily do believe, indeed, that their offices and
legends fraught not only with untrue and unfit, but
are
also with far worse stuff; neither is this any news unto us.
doth humbly pray God, that he would not use this his
absolute omnipotency against the souls of the faithful, which
are departed in grace; therefore she doth pray that he
would vouchsafe to free them from everlasting pains, and
from revenge and the judgment of condemnation, and that
he would be pleased to raise them up again with his elect."
But leaving our Popish doctors, with their profound
speculations of the not limiting of God's power by the
Scriptures, and the promises which he hath made unto us
therein, let us return Fathers, and consider
to the ancient
the differences that are to be found among them touching
the place and condition of souls separated from their bodies.
For, according to the several apprehensions which they had
thereof, they made different applications and interpretations
of the use of praying for the dead; whose particular
intentions and devotions in that kind must of necessity
log. Quaest. vi. Scholastic, num. 5. ecclesia simpliciter Deum orat, ne ilia
118
Sciens ecclesia Deum potestatem absoluta omnipotentia contra animas fide-
habere puniendi aeternaliter animas illas lium, qui in gratia decesserunt, utatur;
cum ideo orat ut eas ab a?ternis pcenis et a
per quas, viverent, fuerat mortaliter
vindicta et judicio condemnations libe-
offensus ; quodque Deus potestatem suam
non alligaverit scripturis, et promissis quae rare, et ut eas cum suis electis re-
in scriptura continentur; quandoquidem suscitare, dignetur. Johan. Medina, ut
ipse super omnia est, et tarn omnipotens supra.
VII.]
OF PRAYER FOR THE DEAD. 199
whole Church.
St Augustine, (that I may begin with him, who was,
as most ingenious, so likewise the most ingenuous of
the
all others, in
acknowledging his ignorance where he saw
cause,) being to treat of these matters, maketh this preface
beforehand unto his hearers: " 119 Of hell neither have I
had any experience as yet, nor you; and peradventure it
may be that our passage may lie some other way, and not
prove to be by hell. For these things be uncertain." And
having occasion to speak of the departure of Nebridius his
dear friend " l5?0 Now he " in the bosom
:
liveth," saith he,
of Abraham; whatsoever the thing be that is
signified by
that bosom, there doth my Nebridius live."'* But elsewhere
he directly distinguished this bosom from the place of
bliss into which the saints shall be received after the last
" 1M1
After this short saith " thou
judgment: life," he,
shalt not asyet be where the saints shall be, unto whom
it shall be said, Come, ye blessed of my Father receive the ^
119
Infernum nee ego expertus sum ad- rosum pauperem dives ille superbus et
huc, nee vos ; et fortassis alia via erit, et sterilis inmediis suis tormentis vidit a
non per infernum erit. Incerta sunt enim longe requiescentem. In ilia requie po-
haec. Augustin. in Psal. LXXXV. situs, certesecurus exspectas judicii diem ;
180
Nunc ille vivit in sinu Abraham :
quando recipias et corpus, quando immu-
quicquid illud est quod illo significatur teris ut angelo aequeris. Id. in Psalm.
sinu, ibi Nebridius meus vivit. Id. Con- xxxvi. Cone. 1.
122
fession, lib. ix. cap. 3. Tempus autem quod inter hominis
121
Postvitam istam parvam nondum eris mortem ultimam resurrectionem inter-
et
ubi erunt sancti, quibus dicetur, Venite, positum est, animas abditis receptaculis
benedicti Patris mei, percipite regnum continet ; sicut unaquaeque digna est vel
quod vobis paratum est ab initio mundi. requie vel acrumna, pro eo quod sortita est
Nondum ibi eris :
quis nescit? Sed jam in carne cum viveret. Id. Enchirid. ad
poteris ibi esse, ubi ilium quondam ulc- Laurent, cap. 108.
200 ANSWER TO A JESUITS CHALLENGE. [CHAP.
time that is
interposed betwixt the death of man and the
last resurrection containeth the souls in hidden receptacles,
as every one is worthy either of rest or of trouble, according
1 ''
unto the left hand, and melt out others unto the right."
Neither was this opinion of the reservation of souls in
secret places, and the purging of them in the fire of confla-
" 131 If
any one be saved in the second resurrection, he is
that sinner which needeth the baptism of fire, which is
127
Oi cvTevQev KdTa TOV KOIVOV Qdva- tant, ut et egolaetitiae eorum particeps
TOV diroBvi]crKovT9 K Ttav evTavQa tre- fiam. Neque enim decedentes hinc sancti
oiKovofJLOvvrai' el continuo integra meritorum suorum prae-
diot TOV Ka\ovp.evov \(apiov adov, mia consequuntur ; sed exspectant etiam
?>La<j>6piav Tvyyaveiv /cctTa Trjv dvaXoyiav nos, licet morantes, licet desides. Id.
TWV d/j.apTrj/j.dT(av. Origenis Philocalia, Homil. vu. in Lev. cap. x.
130
cap. 1. Ego puto quod et post resurrectio-
128
De hoc mundo secundum commu- nem ex mortuis indigeamus sacramento
nem istam mortem recedentes, pro actibus eluente nos atque purgante; nemo enim
suis et meritts dispensantur prout digni absque sordibus resurgere poterit. Id. in
fuerint judicati; alii quidem in locum Luc. Homil. xiv.
131
qui dicitur infernus, alii in sinum Abra- Si quis in secunda resurrectione ser-
hae, et per diversa quasque vel loca vel vatur, iste peccator est qui ignis indiget
mansiones. Orig. de Principiis, lib. iv. baptismo, qui combustione purgatur, ut
cap. 2. quicquid habuerit lignorum, foeni, et sti-
29
Nondum receperunt laetitiam suam, pulae, ignis consumat. Id. in Jer. Horn.
ne Apostoli quidem ; sed et XIII.
ipsi exspec-
202 ANSWER TO A JESUITS CHALLENGE. [CHAP,
et 132
When God judge the righteous, he will examine
shall
them by Then
they whose sins shall prevail, either in
fire.
132
Sed et justos cum judicaverit, etiam fidelesomnes reservabuntur, in sinu sci-
igni eos examinabit. Turn quorum pec- licetinterim Abrahag collocati, quo adire
cata vel pondere vel numero praevaluerint, impios interjectum chaos inhibet, quo-
perstringentur igni atque amburentur :
usque introeundi rursum in regnum coelo-
quos autem plena justitia et maturitas rum tempus adveniat. Hilar. in Psalm.
virtutis incoxerit, ignem ilium non sen- cxx.
134
tient; habent enim in se aliquid inde, quod An, cum ex omni otioso verbo ratio-
vim flammae repellat ac respuat. Tanta nem sumus praestituri, diem judicii con-
est vis innocentiae, ut ab ea ignis ille re- cupiscemus, in quo nobis est ille indefessus
fugiat innoxius, qui accepit a Deo hanc ignis obeundus, in quo subeunda sunt
potestatem, ut impios urat, justis obtempe- gravia ilia expiandas a peccatis animas
ret. Nee tamen quisquam putet animas supplicia? Id. in Psalm, cxviii. Octo-
Judex meritorum faciat examen. Lac- tizabit vos in Spiritu Sancto et igni ; quia
tant. Institut. Divin. lib. vii. cap. 21. baptizatis in Spiritu Sancto reliquum sit
133
Exeuntes de corpore ad introitum consummari igne judicii. Id. in Matt.
ilium regni ccelestis, per custodiam Domini Canon. 11.
VII.]
OF PRAYER FOR THE DEAD. 203
fire of judgment.''
In St Ambrose also there are some passages to be found
which seem to make directly for either of these points; as
these for the former: " The soul is loosed from the body,
136
and yet after the end of this life it is held as yet in sus-
the mean time, neither are those without trouble, nor these
136
Solvitur corpore anima, et post finem occurrens querelae humanae, eo quod justi
vitae hujus adhuc tamen futuri judicii qui praecesserunt videantur usque ad ju-
ambiguo suspenditur. Ita finis nullus dicii diem,per plurimum scilicet temporis,
ubi finis putatur. Ambr. de Cain et debita sibi remuneratione fraudari, mira-
Abel, lib. cap. 2.
ii. biliterait, coronas esse similem judicii
137
Siquidem et in Esdrae libris legi- diem, in quo sicut novissimorum tarditas,
mus, quiacum venerit judicii dies, reddet sic non priorum velocitas. Coronae enim
terradefunctorum corpora, et pulvis reddet dies exspectatur ab omnibus ; ut intra eum
eas quae in tumulis requiescunt relliquias diem et victi erubescant, et victores pal-
mortuorum. Et habitacula, inquit, red- mam adipiscantur victoriae. Id. ibid. ex.
dent animas quae his commendatae sunt; iv. Esdr. iv. 35, et v. 41, 42.
139
et revelabitur Altissimus super sedem Ergodum exspectatur plenitudo tem-
judicii. Ambros. de Bono Mortis, cap. x. poris, exspectant animae remunerationem
ex. iv. Esdr. vii. 32, 33. debitam. Alias manet poena, alias gloria :
138
Denique et scriptura habitacula ilia et tamen nee illae interim sine injuria, nee
animarum promptuaria mmcupavit qu : istae sine fructu sunt. Ibid.
204 ANSWER TO A JESUIT'S CHALLENGE. [CHAP.
by the
furnace of fire, that in the kingdom of God the
140
Igne ergo purgabuntur filii Levi, Intrate in requiem meam ; ut unusquisque
igne Ezekiel, igne Daniel. Sed hi etsi nostrum ustus romphaea ilia flammea, non
in illam paradisi
per ignem examinabuntur, dicent tamen, exustus, introgressus
Transivimus per ignem et aquam. Alii amo3nitatem, gratias agat Domino suo,
in igne remanebunt. Id. in Psal. xxxvi. dicens, Induxisti nos in refrigerium.
141
Et si salvos faciet Dominus servos Id. ibid. Vide et Serm. xx. in eund.
tamen Psalm, cxviii. et Enarrat. Psalm,
suos, salvi erimus per fidem, sic
i.
supra
ignem. Et si non exure-
salvi quasi per p. 220.
144
mur, tamen uremur. Id. ibid. Qui opinantur animas hominum non
142
Siquidem post consummationem se- judicari in morte, nee praemium aut poenam
qui segregent bonos et
culi, missis angelis recipere, sed reservari in abditis recepta-
malos, hoc futurum est baptisma, quando culis usque ad judicium universale, con-
per caminum ignis iniquitas* exuretur, ut sequenter dicunt, sicut non accipiunt ho-
in regno Dei fulgeant justi, sicut sol in mines ultimum prasmium vel poenam, ita
regno patris sui. Et si aliquis ut Petrus neque etiam purgari, donee sit facta gene-
sit, ut Johannes, baptizatur hoc igni. Id. ralis resurrectio et j udicium ; ex quo satis
5
'Ev rfj iraXiyyevea-ia, TWV epytav tioris Graeciae. Gretser. ibid, in margin,
judgment. But
men, with the Latins, would have
these
these to receive presently after death the things they have
deserved ; but unto those of the middle sort, that is,
to such as die in penance, they assign a purgatory fire,
which they feign to be distinct from that of hell, that
thereby, say they, being purged in their souls after death,
they likewise may be received into the kingdom of hea-
ven together with the righteous." And therefore, as the
Latins in their prayers for the dead, have respect to the
delivery of souls out of purgatory, so the Grecians in
theirs have relation to that other state which is to deter-
mine with the resurrection. As in that prayer of their
" 149 The
Euchologe for example: body is buried in the
earth, but the soul goeth in unknown places, waiting for
the future resurrection of the dead; in which, O gracious
Saviour, make bright thy servant, place him together with
the saints, and refresh him in the bosom of Abraham :" the
" unknown
condition of which places," they do thus further
explicate in another prayer: Forasmuch as by thy divine
will thou hast appointed " 150
the soul to remove thither,
where it received the first being, until the common resur-
aVoXa/Selv rj&j Ta /ca-r' dtav efleXoutrr XGJ/ <rov, ayiois crvvrd^ov, icai ev
Tots Se /jieerots, TOIS tv p.eTavoia
err' ovv 'AflpadfJL oiavdiravcrov. Eucholog. Grasc.
TeTeXeuTjj/cdVi, irvp avTol KaQdptriov, ere- fol. 138.
150
pov TL TT; yeevvi]^ virdpyjov, dvair\d(Ta.v- TJJJ/ Se \l/v)(iiv eKeldev yoapelv, e'i/0a
Tes aTToSiSova-iv, 'iva di avTov, </>rjo-t, /cat TO elvaL TrpoffeXdfieTO, jue^oi T^S
Ka6aip6fjLcvoL Tas x/fvxas /neTa QdvaTov KOivijs dvaffTacrecos, /cat TO ffa>fj.a
ets Ta
6Tri Tt}v /SatrtXetav /cat avToi /uLGTa TU>V e dov Ata TOVTO
<rvvTedij dvaXvea-Qai.
Sixaiuiv aVo/caTao-Two-t. M arc. Ephesius, SeofieQa TOV dvdpypv Trar/oos, /cat TOV
in Epistola Encyclica contra Concil. Flo- fiovoyevov? <rov viov, /cat TOV iravayiov
rentin. Vide et Gennadium Scholarium, /cat bfJLOOva'i.ov /cat ^(aoiroiov <rov irvevfia-
in Defens. Concil. Florentin. cap. iii. sect. 2. TOS, 'iva fjirj TrajOt^tjs TO arov TrXa'ayia
19
Te'OaTTTcu crw/xa p.ev ev yfj, 77 *J/i>X'' KaTaTToQijvai TJJ aTrwXeta, aXXa TO awpa
de ev aStj'Xois iropeueTai, irpocravafjievovcra oiaXvQtjvat ets Ta e wv crvveTeQt], TI}V
joined again unto their bodies, are deprived of the sight and
knowledge of God, in which the whole blessedness of the saints
doth consist ; and that the souls of the damned in like man-
ner until that day are tormented with no pains. Whose
reason was this: That as the soul did merit or sin with the
151
Jo. Molan. Histor. Imag. lib. iii. bant etiam illius sectae nequissimi, nullum
cap. 36. fore purgatorii locum, in quo animae, qua?
152
Post obitum gloriosissimi Hierony- nondum de suis peccatis in mundo plenam
mi, quaedam haeresis inter Graecos, id est, egissent poenitentiam, purgarentur. Qua
secta surrexit, quae ad Latinos devenit,
quidem secta pestifera crebrescente, tantus
qua suis nefandis nitebatur rationibus in nos dolor irruit, ut nos amplius pigeret
might make known unto all men the things that were done
there ;" but had not the wit to consider, that St Cyril
himself had need to be raised up, to make the fourth man
among them. For how otherwise should he, who died thirty
years before St Jerome, as is known to every one that
knoweth the history of those times, have heard and written
the news which those three good fellows, that were raised
bodies, that together with them, with which they had com-
mitted good or evil, they might likewise receive the recom-
pence of their deeds." But that which Andrew saith herein
he saith not out of his own head, and therefore is wrong-
fully charged to be the first inventor
of it; but out of the
Caesareae Cappadociae, Andream nomine, irepi T?7S /ieXXovatje avTtav 5ojjs Te/c/xat-
qui dixit, propria corpora praestolari, ut povrat. Andr. Csesar. cap. 17, Commen-
cum eis, cum quibus bona vel mala com- tar. in Apocalyps.
VII.]
OF PRAYER FOR THE DEAD. 209
And yet doth Alphonsus de Castro acknowledge, that " 159 the
patrons thereof were famous men, renowned as well for
holiness as for knowledge ;" but telleth us withal, that
" no
man ought to marvel that such great men should fall into
so pestilent an error, because, as the Apostle St James saith,
he that offendeth not in word is a perfect man"
tus est vir. Alphons. Castr.lib. iii. advers. <r0at TOV eov(Tiav fj.ev eyovTa /3a\eu/, ov
Haereses, verbo Beatitudo, Haer. vi.
io
"Opa yap OTI OVK etire, 4>o/3t]0tjTe a'XXa Kal avyy<uoplv tivvd/JLevov. Theoph.
TOV TO diroKTelvai fidXXovTa eis
fjLeTa in Luc. xii.
O
210 ANSWER TO A JESUIT'S CHALLENGE. [('HAT.
day.
Another private conceit entertained by divers, as well
of the elder as of middle times, in their devotions for the
dead was, that an augmentation of glory might thereby
be procured for the saints, and either a total deliverance,
or a diminution of torment at leastwise, obtained for
wicked. " 163 If the " do
barbarians," saith St Chrysostom,
bury with their dead the things that belong unto them,
it is much more reason that thou shouldst send with the
deceased the things that are his not that they may be ;
made ashes as they were, but that they may add greater
glory unto him ; and if he be departed hence a sinner,
that they may loose his sins ; but if righteous, that an
addition may be made to his reward and retribution. Yea,
161
Osbern. et Eadmer. (et ex eis, Cap- TOIS d'7re\Qov<rt TCC owra, 7roXX<
grav. et Surius) in Vita Dunstani. Vide <re ffvvaTTOffrelXai, TU> Te-TeXeuTtj/coTi 31-
Gulielm. Malmsburiens. de Gestis Regum KO.IOV TO. aiiTov' ov\ 'iva Tetypa yevrfrai,
Anglor. lib. ii. fol. 50, b.; et lib. i. de KaQdirep enelva, dXX' 'iva irXeiova TouTca
Gestis Pontific. Anglor. fol. 115, b. edit. TrepiftaX-rf S6av K.O.L el /uei/ d/ia/OTwXds
Londin. dirrj\Qev, 'iva rd d/napTrj/ia-ra \v<ry' el &e
162
Injungatis mihi, ut secundum vo- 5t/catos, 'iva 7r/oo<r6>j'/oj yet/tj-rai (jaaQov Kal
luntatem Dei sim in poenis purgatorii dfTK$o<reto. Chrysost. in Matt. Homil.
usque in diem judicii. Roger. Wendover, xxxi. Graec. (xxxn. Latin.) indeque
et Matt. Paris. Hist. Angl. ann. 1198. Homil. LXIX. perperam inscript. ad po-
163
Et yap flupfiapoi pulum Antiochen.
VII.]
OF !' K AYE II FOJt T HF. DI.AI).
humbly pour forth before the sight of thy Majesty for the
soul of thy servant N., that forasmuch as we are distrustful
of the quality of his life, by the abundance of thy pity
we may be comforted; and if his soul cannot obtain full
164
Non videtur otiosum, si pro his in- ad exiguas preces nostras, quas ante con-
tercedimus qui jam
requie perfruuntur, spectum majestatis tuae pro anima famuli
ut eorum requies augeatur. Ivo. Epist. tui N. humiliter fundimus, ut quia de
CLXXIV. qualitate vitae ejus diffidimus, de abun-
169
Licet plerique reputent non indig- dantia pietatis tuse consolemur ; et si ple-
num, sanctorum gloriam usque ad judi- nam veniam anima ipsius obtinere non
cium augmentari ; et ideo ecclesiam inte- potest, saltern vel inter ipsa tormenta,
rim sane posse augmentum glorificationis quas forsitan patitur, refrigerium de ab-
eorum optare. Innocent, in. Epist. ad undantia miserationum tuarum sentiat.
Archiep. Lugdun. cap. Cum Martha. Orat. pro Defunct, in Missali Romano,
Extra de Celebr. Missar. edit. Paris, ann. 1529; Grimold. Sacra-
166
Omnipotens et misericors Deus, in- mentar. Tom. n.; Liturgic. Pamelii,
clina, quaesumus, venerabiles aures tuas p. 457.
02
212 ANSWER TO A JESUITS CHALLENGE. [CHAP.
" 169
This man hath spent his whole life in vain, neither
hath lived one day to himself, but to voluptuousness, to
luxury, to covetousness, to sin, to the devil. Tell me, there-
fore, shall we not mourn for him ? shall we not endeavour
to pull him out of these dangers ? For there be means,
if we
will, whereby punishment may be made light
his
unto him. If, then, we do make continual prayers for him,
if we bestow alms, although he be unworthy, God will
For " 170
respect us." many have received benefit by the
alms that have been given by others for them; and found
thereby, although not perfect, yet some
a consolation."
" 171
This therefore is done, that although we ourselves be
not virtuous, we may be careful to get virtuous companions
and friends, and wife and son, as looking to reap some fruit
even by them also; reaping indeed but little, yet reaping
some fruit notwithstanding." u 172 Let us not therefore simply
is? Prudent. lib. Cathemerinwn, Hymn. oro ? non tentabimus nos ab his periculis
v. eripere ? ) eo-rt yap, CO-TII/, edv 6e\wfj.ev,
168
August. Enchirid. ad Laurent, cap. Kovtyriv avTta yevetrQai TJJJ/ KoXaariv. dv
110, 112, 113; Hieronym. lib. i. contra ovv euxds VTrep avTov Trotuifj.ev arvve-)^el^,
Gregor. Nazianz. Orat. XL. de Baptismo. dvd^Los fi, tj/xas 6 6eos 5uo-a>7rtjo-eTai.
El /XT; TU> <fri\ov Kavravda voelv TOVTO Chrysost. in Act. Homil. xxi.
TW, d\\d Tr) TpvQfji TTJ dcreXyeia, Trj Kal 0iXou? evapeTovs e~)(eiv, Kal yvvalKa
Tr\eovej~ia, Ty d/napria, TW dia(36\tp. Kal vlov, a)s Kap7rovfj.evoi TL Kal 01 avTwv'
TOVTOV ovv ov Qprjvria-ofjiev, eiire p.oi ;
ov /ULLKpOV fJL6V KapTTOVfJieVOl, KapTTOVfJLeVOl tie
help for them, little indeed, but yet such as may relieve
them. How and after what manner? both praying our-
selves, and entreating others to make prayers for them,
and giving continually unto the poor for them; for this
thing bringeth some consolation."
The like doctrine is delivered by
174
Andrew, Archbishop
of Crete, in his Sermon of the Life of Man and of the Dead ;
and by John Damascen, or whosoever else was author of the
book ascribed unto him concerning them that are departed
in the faith where three notable tales are told of the benefit
;
OVTOL QprjVWV Ot|;lOl, OVTOl KOTTCTWV /Cat TLVO. /3otj'0eiai/, fjuupdv [lev, /3oj0eti; 6e
daKpvcau. Troia ydp eX-Tris, elite fioi, fJLCTa 8vvafJLevr}v. TTCOS /cat TIVI TpoTrca
" 176
As thou didst from punishment by the
loose Trajan
earnest intercession of
Gregory the Dialogue
thy servant
writer, hear us likewise who pray unto thee." And there-
fore to them doth Hugo Etherianus thus
appeal for justify-
Do not, I pray you, " 177
ing the truth of this narration:
say in your hearts, that this is false or feigned. Enquire, if
you please, of the Grecians the whole Greek :Church surely
doth testify these things."
He might, if he had pleased,
being an Italian himself, have enquired nearer home of the
Romans, among whom this feat was reported to have been
acted, rather than among the Grecians, who were strangers
to the business. But the Romans, as we understand by
178
Johannes Diaconus, in the life of St Gregory, found no
such matter among their records ; and when they had notice
given them of the legends of the Church of
thereof out
176 'Qs eXutras TTJS /ia'o-riyos Tpaiavov rian. de Regressu Animar. ab Inferis,
ot' e/CTei/ous evreve<as TOV dov\ov crov cap. 15.
178 Johan. Diacon. Vit Gregor.
Tptjyopiov TOV AtaXoyou, eTra'/coucroz/ /cat lib. ii.
" 182
O
to this effect :
God, Son of the true God, grant unto
Tryphaena, according to thy will, that her daughter may
livewith thee time without end." Or, as Basil,
Bishop of
doth " 183
Grant unto
Seleucia, thy servant
express it:
Tryphaena, may that her desire
concerning her be fulfilled
daughter her desire therein being this, that her soul may
;
thy prayers for the dead, then do we feel some little con-
solation." A brainless answer you may well conceive it to
be, must be thought
that to have proceeded from a dry
skull lying by the highway side; but, as brainless as it is,
it hath not a troubled the quick heads of our Romish
little
82 TOTS trapafJLvdia^
Gee vie Qeov d\lfev3ous, flos Tpv- Trpo<T(pepeis, /xt/c/uav
"Ore inrep TCOV veKpwv -ras 8eiort--tv Qusrst. VI. Scholast. sect. 5.
216 ANSWER TO A JESUIT S CHALLENGE. [CHAP.
was not so; but the Grecians generally relate the matter
thus that Macarius " 187 did hear this from the skull of one
:
187
Hapd xpaviov ev Ty epr\fiio Distinct. XLV. Quaest. u. Artie. 2 ad 4;
lepeu><i TWV eiowXtav yeyovoTos TOVTO et Durand. in eandem Quasst. num. 15.
/3a<rafou, OTOLV Tvyoi TauTas TroieTerOai cranio. Bellarmin. de Purgator. lib. ii.
virep avTtov. Mense. Graec. Januar. 19. cap. 18.
188 192
Vit. Patrum, edit. Lugdun. ann. Quare quod de Trajano et Falconilla
1515, fol. 105, col. 3, 4, et fol. 143, col. (quos liberates ex inferno orationibus Sti
1, 2; et edit. Antuerp. ann. 1615, p. 526 Gregorii et Theclae, ex Damasceno, et
et 656. quibusdam aliis, vulgo fertur,) quae item
189
D. Thomas, hanc historiam
Quod si de cranio arido interrogate a Macario, ex
referens ex Vitis Patrum, dicit fuisse historia Palladii ad Lausum referuntur,
caput Gentilis, ipse nodum hunc tenetur ficta et comraentitia sunt. Steph. Du-
enodare. Alphons. Mendoz. ut supra. rant. de Ritib. Eccles, lib. ii. cap. 43,
190 Thorn. Aquinas, in lib. iv. Sentent. sect. 12.
VII.]
OF PRAYER FOR THE DEAD. 217
observeth it
rightly, and198
Durand after him, " in the divi-
sion of a line at last we must come unto that which is not
sensible, considering that a sensible body cannot be divided
infinitely. And so it would follow, that after many suffrages
the pain remaining should not be sensible, and consequently
should be no pain at all."
Neither is it to be forgotten, that the invention of
1
All-Souls Day, (of which you may read, if you please,
Polydore Virgil, in his sixth book of the Inventors of Things,
and the ninth chapter,) that solemn day, I say, wherein
our Romanists most devoutly perform all their superstitious
observances for the dead, was occasioned at the first by the
apprehension of this same erroneous conceit, that the souls
of the damned might not only be eased, but fully also
delivered by the alms and prayers of the living. The whole
narration of the business is thus laid down by Sigebertus
Gemblacensis in his Chronicle at the year of our Lord 998.
199
This time," saith he, " a certain religious man returning
from Jerusalem, being entertained for a while in Sicily by
the courtesy of a certain anchoret, learned from him, among
other matters, that there were places near unto them that
used to cast up burning flames, which by the inhabitants
were called the Pots of Vulcan, wherein the souls of the
reprobate, according to the quality of their deserts, did suffer
divers punishments, the devils being there deputed for the
execution whose voices, angers, and terrors, and
thereof;
sometimes bowlings also he said he often heard, as lament-
ing that the souls of the damned were taken out of their
hands by the alms and prayers of the faithful, and more at
sui parvitatem non sentiretur, et ita non et terrores, saepe etiam ejulatus audisse
esset poena. Thorn, in iv. Sent. Distinct plangentium quod animae dam-
dicebat,
XLV. Quaest. n. Art. 2. natorum eriperentur de manibus eorum
198
Durand. in iv. Distinct. XLV. Quaest. per eleemosynas et pieces fidelium ; et
ii. num. 8. hoc tempore magis per orationes Clunia-
199
Hoc tempore quidam religiosus ab censium, orantium indefesse pro defuncto-
Hierosolymis rediens, in Sicilia reclusi cu- rum requie. Hoc per ipsum Abbas Odilo
jusdam humanitate aliquandiu recreatus, j comperto, constituit per omnia monasteria
didicit ab eo inter cetera, quod in ilia sibi subjecta, ut sicut primo die Novem-
vicinia essent loca eructantia flammarum bris solemnitas omnium sanctorum agitur,
incendia, quae loca vocantur ab incolis ita sequenti die memoria omnium in
Ollse Vulcani, in quibus animae reprobo- Christo quiescentium celebretur. Qui ri-
rum luant diversa pro meritorum qualitate tus ad multas ecclesias transiens, fidelium
02
elect of a reprobate." Yet it seemeth that some were
not well pleased
very that what was done so seldom by
St Francis, the 2m angel of the friars, and that for a repro-
bate yet living, should be so usually practised by the
200
Deus, cui soli cognitus est numerus j
suade fools, quod reprobi et praesciti per
electorum in superna felicitate locando- devotionem rosarii vitam ceternam asse-
" that
j
vel omnium fidelium nomina, beatae pras- everlasting life." But the friars of his
destinationis liber ascripta retineat.
Greg. own order were so much ashamed thereof,
Opera, Tom. v. col. 226; Alcuin. lib. j
that in the revival of his work of the
Sacramentor. cap. 18, Opera, col. 1190; j Rosary, set out by Coppenstein, and
Missal. Roman, edit. Paris, ann. 1529, !
03
So Alanus de Rupe would fain per- n. Serm. xxvu. part. n.
220 ANSWER TO A JESUIT S CHALLENGE. [CHAP.
201
followers of St archangel of the monks, for
Odilo, the
reprobates that were dead ; and therefore, in the common
editions of Sigebert's Chronicle, they have clean struck out
the word damnatorum^ and instead of reproborum chopped
in defunctorum. Which
depravation may be detected, as
well by the of Sigebert, published by
sincere edition
Aubertus Mirasus out of the manuscript of Gemblac Abbey,
which is
thought to be the original copy of Sigebert himself,
as by the comparing of him with Petrus Damiani in the life
of Odilo, whence this whole narration was by him borrowed.
For there also do we read, that in those flaming places
" 205
the souls of the reprobate, according to the quality of
their deserts, did suffer divers torments;"" and that the
devils did complain, " 206 that by the alms and prayers'" of
Odilo and others " the souls of the damned were taken out
of their hands."
these things we may see what we are to judge of
By
that which our adversaries press so much against us out
of Epiphanius ; that he " 207 nameth an obscure fellow, one
Aerius, to be the first author of this heresy, that prayers
and sacrifice profit not the departed in Christ." For
neither doth Epiphanius name this to be an heresy, neither
doth it appear that himself did hold that prayers and
oblations bring such profit to the dead as these men dream
204 Fulbert. Carnotens. Epist. LXVI. Inter cetera de Cluniacensium ccetu per-
205 In quibus etiam locis animae repro- maximam et eorum abbate quasrimoniam
borum diversa luunt pro meritorum qua- faciunt, quia saepe per eos sui juris
quam
litate tormenta. Petr. Damian. in Vit. vernaculos perdunt. Ibid.
Odil. Tom. i. Surii. Januar. 1. 207 Allen of
Purgatory and Prayer for
206
Quod orationibus et eleemosynis the Dead, lib. ii.
cap. 14.
208 Kat a
quorundam, adversus eos infcederabiliter fiev ire/cu Trio-Tews c'x et
X|(H<rrou K<ti TeXetas Trapovtrias, Toivvv TWV ev Trj e/c/cXtjiria QerrpjLwv, Kai
Kai a\\tov fJLepwv TT/S Trio'Teais. TLepl icaXai? e-^ovroav, Kai TWV icdvTwv Qav/j.acri-
<5e TT;S aiT/;s ei/
6e<rfJL(av oXtyaj fiev /not tos yevop.evu>v, eXrj'Xe/CTat TraXtv /cat OUTO?
TraXiv aVay/oj rov irapaQeaQai TCOI/
ear-rl 6 TrXavos. Ibid.
avTtav Qecr/uLwv aVo yue/oous TO eldos. Epi- 12
Tti/t TO) \6yta fjieTa QdvaTOv 6vop.d-
TpOTTOV, IJTOt
Tts <5e oui/jjo-eTat 6eo-/xoi/ di<o<ra<3 kv Trj Te\evrrj t Kai evyevQtoaav
eiv, ?] vofiov Trar/oos; Id. Haeres. LXXV. irepl avTov, 'iva fit] TI e/cet iraQy, yujj^e Ta
p. 388. OVTOV yevop.eva TWV dvrjKe<TTcav dp.ap-
VTT'
1
'H 6e KK\ii<Tia elx e
fjLijTtjp TJ/uwi; TJ K^i]TijQrj. Aerius, apud Epi-
6e<r/uous iv avT?) Kei/xe'i/ous, aXuTOus, /u?) phan. ibid. p. 386.
222 ANSWER TO A JESUIT^ CHALLENGE. [CHAP.
214
13
"Qri irai/T Kal yap ovde TOUTO KOLVOV etrrf TOIS
XetTat fj.eyia'Ta Sid TWV iiirep CLVTOV eiri- Ie/ools T6 Kal dviepois. Dionys. Eccles.
Te\ov[Jiev(av eu^wj/, Kal irpofffpopwv, Kal Hierarch. cap. 7, init. Et postea Ato
:
eXerifjLoavvwv' Kal CK TOV avTinei/mevov, rots cti/te'joots OVK tTrevyeTai TOUTCC KCKOI-
OTL oux OVTW. Gobar. in Photii Biblio-
theca, Vol. ccxxxu.
vil.]
OF I'HAVKK 1'OU THE J>K.VU.
5
'E-Trt TO QeofJiifi^Tov ctya6oei5o>s CK- OTI ol dTre\66vTcs ^taari, Kal ev
evos, Kal TCES eTepwv oto/oeas a5s OVK elcrlv, aX\a eteri Kal ^iim
oi/cetas tai-raij/ ^a'/oiTas. Id. ibid. Trapa Tto SeffTTOTri, Kal OTTOJS av TO creu.-
16
Ilept TOV ovofjLdTa. Xeyetv TU>V TC- VOTO.TOV Ki]pvyp.a oitiyqvotTo, ws e\Trts
I av ettjTOVTOV irpovp- ecTTii/ VTrep ddeXffriav euyo/iej/ots tos ev diro-
yia'iTCpov ;
TI TOVTOV KaipituTcpov Kal diifjiia Tvy\av6vT(ov. Epiphan. Hares.
Oavp.aariu)Tcpov ;
Tua-Tevciv fieu TOUS irap- LXXV.
224 ANSWER TO A JESUITS CHALLENGE. [CHAP.
namely, to testify the faith and the hope of the living con-
cerning the dead the faith, in " 217 declaring them to be
:
God; for the just, (both the fathers and patriarchs, the
prophets, and apostles, and evangelists, and martyrs, and
confessors, bishops also and anchorites, and the whole order,)
that we may sever our Lord Jesus Christ from the rank
of all other men by the honour that we do unto him,
and that we may yield worship unto him." Which, as
far as I apprehend him, is no more than if he had thus
p.evi] eu-)(Tt],
'
L Ka i T " ^a ^)V aiTiafidTiov
>T XptcTTov dfjiopia'wfji.ev dirb TTJS TU>V dv-
/in; diroKOTTTOL. ct'XX' ovv ye did TO TroX- QptaTriav Td^etas did T?7s -TT/OOS avTov Tt/i7 s >
XctKis ev Kocr/iO) r/^iae OI/TCCS trc^aXXeo-Oat Kai <re/3as aurw dTrodwftev* Epiphan.
a'/covffieos Te /cat c/couo-ctos, "va TO evre- Haeres. LXXV.
VII
.]
OF Pit AY KB FOR THE DEAD.
slips and
falls as long as they live in this world.
day, and be freed from the fire prepared for the devil and
his angels ; for the righteous, that they may be recom-
pensed in the resurrection of the just, and received into
the kingdom prepared for them from the foundation of the
world. Which kind of prayer being made for the best
men that ever lived, even the patriarchs, prophets, apostles,
20
Luke xv. 7. 6pu)iro<i' KOI o fjikv
ev oupavfo, o &t eirl
1
'Ev cvvoia OVTCI, OTL OVK e<rrii/ ei- -n/s yjjs Std TCC eiri yijs Xft^ava. Epi-
O-OU/UFJ/OS o Kvpios TIVL Ttov dvQpu>TTtav, KO.V phan. cont. Aer. Haeres. LXXV.
TC fivpia Kai CTTCKeiva 228 Oirre OUTC
ei/ StKaioffvini virdp- /j.cv TTOjOta/uu? fixrefieia.*
XtJ CKaffTos dvQpunrwv, Trie yap oTJs TC oc QdvaTOV. o\i ydp Aa(z-
f MJ TOVTO ; o fjiev TOV TT\OV(TIOV
yap etrTi Ocos, o Sc dv- 7T/009 CKCl,
f
226 ANSWER TO A JESUITS CHALLENGE.
" 22 *
He
from hence departed
is breathless, thither where
there is the reward of his works, thither where there is the
joy of all the saints, with whom rest thou this deceased per-
son, O God, of thy mercy and loving kindness." Secondly,
that they make these prayers as well for the righteous as
for sinners, this orison, among others, doth demonstrate:
OUTC o -TrXoucrtos -rrpos TOV Ad^apov, OVTC <ra<pios TTe\ei<oTai /meTa Trjf evTevQev CK-
'Afipadfj. aTrotrreXXet <TKV\(OV TOV irev^TU. 6?;/itai/. Id. contra Cathar. Haeres. LIX.
223
irXoi/TT/crai vffTepov, OVTG b TrXoyertos tan Ma/capta r} bdos i)v iropevr] a-^fiepov ,
alrel'Tai, Kalirep /xera t/ceerias TOV eXetj- ade\<pe, OTI Tfrot/iao-Orj <rot TOTTOS dvaTrau-
fiova 'Afipad/j. Tra/oa/caXetras. efffppdyiVTat o-ews. Eucholog. Graec. edit. Venet. ann.
ydp TCC Ta.fji.iela, /cat Tre-TrXjjjoajTat o XP~ 1600, fol. 118. et 125.
vos, /cat 6 dycav CTeXeirOt), /cat e/cei/eo0jj TO
<r/ca'/ijiia, /cat ol <rre</>ai/oi edodqarav, icai Qevce, e/cel OTTOV o /u.to-0os TWV epywv inrdp-
" 226
O
Lord, our prayers and supplications,
Receive,
and give rest unto all our fathers, and mothers, and brethren,
and sisters, and children, and all our other kindred and alli-
ance ; and unto all souls that rest before us in hope of the
everlasting resurrection. Ancl place their spirits and their
bodies in the book of life, in the bosoms of Abraham and
Isaac and Jacob, in the region of the living, in the kingdom
of heaven, in the paradise of delight, by thy bright angels
bringing all into thy holy mansions. Raise also our bodies
' '
5
TOUS TOV /3l cxXXa /zerao-Tao-is XUTTTJ-
i
TTpOS (TC TOV SeCTTTOT^V /U.Ttt- CTTi TCC X/OTJ<TTOT6/Oa Kai 6vfJL1J-
eitdcrrov Kai fJU]Tepa<s, dde\<pov<> ^o)^ avTov ecrTiv, ei fj.^ (i6vo< <rv 6 eiri
Kai d8e\<pd<i Kai TeKva, Kai CITL aXXo O/JLO- yfjs </)ai/6ts dvafidpTt]TO^, o Kupio?
yei/es Kai b/uLotpvXov, Kai irao'as TCCS irpo- 'Irjtrovs X/OKTTOS, Si ov Trdvres eXiri
avaTravo-a/JLeva? \l/v~)(as eir' eXiriSi dva- eXeovs TV^elv Kai a'^eo-etus dfiapTiiav.
rrd(rea)s aiwviov. Kai KaTarafcov rd AictTOVTO i]fjilv TC Kai avTols, eJs aya6os
TrveufjLaTa avTcav Kai TO. crwfJLara eu Kai <pi\dv6p(aTros 0e6s, awcv, d<pef t trvy-
$w^s, kv /coXTTois 'Aflpadfj. Kai
/3i/3Xift %(opti<rov Ta Tra/oa-TTTaJ/ictTa IJ/ULCOV, -ra
'I&aaK Kai 'IaKto(3, kv ^cJpais ^to'j/Ttoi/, eis eKovaia Kai TCC aKovaria, Ta ev yvtaarei Kai
f}a<ri\eiav ovpavtav iv Trapaoeitria Tpv(j>rjs, ev dyvoia, Ta Tr/ooorjXa, TO \avQdvovra,
3ia Tiiav <f>u>Teiviov
dyyeXwv <rov elordycav Ta ej; irpafcei, TCC ti/ Siavoia, Ta ev Xoyw,
airavra's cts Tas ayias arov fiovdi. <rvve- Ta ev 'jracraii i]fj.u)V TOIS dva<TTpo<pals Kai
yeipov Kai TCC crwjULaTa II/JLWV ev rj/ie/oa fj TOIS Kiv^fMa(Ti. Kai ToTs fiev TTpoXafiovo-iv
(jopiaras, Kara TCCV dyia-s <rov Kai d\}/evdels (\ev6epiav Kai dvecriv Su>pr\crai. jjuas oe
t'TrayyeXtas. ou/c etrTiv ovv, Ku/xte, Tots TOUS Tre/oioi/Tas ev\6yr)<rov, TeXos dyaQov
oouXots ffov 6a't/aTOS, enBrtfiouvTiov ii/miav
Kai eipijviKov Trapf^Ofj.evo^ nfJ.lv T6 Kai
ciiro TOV arta/j.aTO'! Kai Trpos <re TOV Oeov iravTi TO) \aw arov. Ibid. fol. 176. b.
P2
228 ANSWER TO A JESUIT^ CHALLENGE. [CHAP.
voluntary as
involuntary, knowledge and of ignorance,of
both manifest and hidden, in deed, in thought, in word, in
all our conversations and motions. And to those that are
gone before us grant freedom and release, and us that
remain bless, granting a good and a peaceable end both to
us and to all thy people." Whereunto this other short
" 227
prayer also for one that is deceased may be added None, :
no, not one man hath been without sin but thou alone, O
Immortal. Therefore, as a God full of compassion, place
thy servant in light with the quires of thine angels; by thy
tender mercy passing over his iniquities, and granting to
him the resurrection."
Lastly, that these prayers have principal relation to the
judgment of the great day, and do respect the escaping of
the unquenchable fire of Gehenna, not the temporal flames
of any imaginary purgatory, is plain, both by these kinds
of prosopopreias, which they attribute to the deceased:
" 228
Supplicate with tears unto Christ, who is to judge my
poor soul, that he would deliver me from that fire which is
" 229 I beseech all
unquenchable." my acquaintance and my
friends, make mention of me in the day of judgment, that
227 Ousels aim/ua/OTtjTos, ousels TWV dv- X^U^JJI/, OVV dK X/OICTTOJ/ LKTV(TaTe f
yeyovev, ei /ntj
<ripove dQdvaTe. OTTCOS /ie TTU/OOS TOV darSeffTov.
$l6 TOV 0~OV\OV <TOV, COS 06OS Ibid. fol. 134. b.
eV (frtDTl KaTOLTOL^OV <TVV Tots 229
'I/ceTewtt) Trct'i/Tas TOUS yiKtMrTovs Kal
trials &ov
dyye\tov crov, Trj evtnr\ay')(yi ( TTjOoa^uXeTs /xou, fiveiav Troiel-re fiov ev
vTrepftaivwv Kal Trape^wv av- TOV
dvo/JLi'ifMCiTa, i]fjipa fc/3i<rea)s, t'j/a
evpco e'Xeos eirl
Tta Trjv dvd&Taa-LV. Ibid. fol. 121. b. TOV Ibid.
/3j'/xaTos eKfivov </>o/?e/ooi/.
28 Toy evoi/ra Kpivai Trjv Taireivi'iv JULOV
VII.] 01 PllAYER EOll THE DEAD. 229
TU> TrvevfjiaTi, )] fiopd TU>V <r/ca>Xrf/ca)i/. /utj TtjT-os dglwffov. Ibid. fol. 122. a.
33
/nc TI]V TaXaivav aTroppiif/ris diro TOV <rov Ovoeis c/c0eu^e-Tat /cei TO
/utj fie eevwvvfuov CTTfj'o-fjs o TJ)>S Kpitretos <rov /3^/ia. /SaatXeTs, Svva-
i aov fj.e TrXdVas. aXX" dvdirava-ov ov OTUI a'lrai/Tes crvv TOIS 6"ouXots a'/xa
We
are to consider, then, that the
prayers and oblations,
for rejecting whereof Aerius was
reproved, were not such
as are used in the Church of Rome at this but such day,
as were used by the ancient Church at that time, and for
the most part retained by the Greek Church at this
present.
And therefore as we, in condemning of the one, have nothing
to do with Aerius or his cause, so the Romanists, who dislike
the other as much as ever Aerius did, must be content to
let us alone, and take the charge of Aerianism home unto
themselves. Popish prayers and oblations for the dead, we
know, do wholly depend upon the belief of purgatory if :
away, because it was not as yet hatched,) and all the reasons
produced by Epiphanius will not withhold our Romanists
from absolutely subscribing to the opinion of Aerius; this
" ^if
being a case with them resolved, that purgatory be
not admitted after death, prayer for the dead must be un-
11
236
Ad hoc etiam est universalis ec- si purgatorium post mortem non pona-
clesiae consuetude, quae pro defunctis tur. Thorn, contra Gentiles, lib. xiv.
orat; quae quidem oratio inutilis esset, cap. 91.
VII .] OF PRAYEll FOR THE DEAD. 231
They who reject that kind of praying and offering for the
dead which was practised by the Church in the days of
Aerius, are in that point flat Aerians.
But the Romanists do reject of praying and
that kind
tions were to be made for the dead ? and, Whether the dead
did receive any peculiar profit thereby ? In the latter of
these he great difference among the doctors; in
shall find
the former very little, or none at all. For " 240 howsoever
all did not agree about the state of the souls," saith Cassander,
purging are freed from their punishment ; albeit, not all who
are delivered unto punishment be thus purged and freed,
but some only ;" whereas " the true sentence of the Church
was, that none at all was freed from punishment." If that
were the true sentence of the Church, that none of those
who suffered punishment in the other world were ever freed
from the same, then the applying of prayers to the helping
of men's souls out of any such punishments must be referred
to the erroneous apprehension of some particular men, and
not to the general intention of the ancient Church ; from
which in this point, as in many others beside, the latter
Church of Rome hath swerved and quite gone astray. The
ancient writer of the Ecclesiastical Hierarchy, handling this
matter of praying for the dead professedly, 248 doth by way
of objection move this doubt " To what
:
purpose should
the Bishop entreat the divine Goodness to grant remission
of sins unto the dead, and a like glorious inheritance with
those that have followed God?" seeing by such prayers he
can be brought to no other rest but that which is fitting
for him, and answerable unto the life which he hath here
246 T Qv a! TO ov8ei<i aTroXueTcct TIJS /coXatrews.
fj.ev eKK\.t]<riatrTiKov <ppo- ,
Tail/
dfJLapTcoXwv KaQaipovTai TJJS /ca/aas eveKa T;/S Qeap^iKTJ^ ayaOo-rfj-ros b lepdp-
ev avTrj, Kal /ne-ra Tr\v Ka.Qa.paiv aTro- ?s oelTai TWV ^aTtjj.evwv aiTwv TU>
XuovTai TT;S /coXa<Tfa)s. /cat TOL ou irdvTes KeKOi/j.i]fievu> Ti]v feaiv, Ka TJJJ/ TOIS
7ra/ia5o0eVres Trj KoXdcrei KaQaipovTat 06oetoe<riy o^ioTayt] /cat (pavoTaTi)u diro-
Kal dTroXvovTaL, dXXd Tti/es. Kal OTI, K\tpiotriv. Dionys. Ecclesiast. Hierarch.
oirep <TTII> rt\?;0es T^S e/cKXtj<ri'as (ppo- cap. 7.
VII.]
OF PRAYER FOR THE DEAD. 235
Bishop, as the
Scriptures witness, the interpreter of the is
Almighty. He
hath learned, therefore, out of the oracles
delivered by God, that a most glorious and divine life is by
his just judgment worthily awarded to them that have lived
ytcoi/. alret
3e OUTCC yez/e'<r0at, /cai 5wptj-
TO/c/oaVopos 0eou CO-TI. /jLefJidfajKev ovv IK j
Taiy OeoTropaQpTfi' Xoyi'ojj/, oTt TOIS 6<ria)s 0^i/at TOIS 6<ria>s /3ia5(raori Tas Upas cti/Ti-
j
fiiapa. ot/TO) KOI Ttrs d<popi<TTiK.ds eyovaiv ligatione defunctum nusquam dixit ab-
oi lepdp^ai 8vvd/nei<i, ws K(f>avTopiKoi solvi. Gelas. in Comment, ad Faustum.
255
Ttov fieiaov
oiKniw[jia.Tiov, &C. Id. ibid. Quod manens in corpore non rece-
251
Vide Eucholog. Gra>c. fol. 151. b. perit, consequi exutus carne non poterit.
et 152. a. Leo, Epist. LXXXIX. vel xci. ad Theodor.
VII.]
OF rilAVEK 1'OK THE DEAD. 237
living, was
a question in the Church.
still Maximus, in his
Greek Scholies upon the writer of the Ecclesiastical Hierarchy,
wisheth us to "- 56 mark, that even before" that writer's " time
this doubt was questioned." Among the questions wherein
Dulcitius desired to be resolved by St Augustine, we find
" 257 Whether the
this to be one: offering that is made for
258
the dead did avail their souls
any thing?" Many "did
say to this, that if herein any good were to be done after
death, how much rather should the soul itself obtain ease
for itself by its own confessing of her sins there, than that
for the ease thereof an oblation should be procured by other
men." The like also is noted by Cyril, or rather John,
" 259 knew MANY who said thus:
Bishop of Jerusalem, that he
What profit doth the soul get that goeth out of this world,
either with sins or not with sins, if you make mention of
it in
prayer?" And by Anastasius Sinaita, or Nicaenus:
" 260
Some do doubt, saying that the dead are not profited
by the oblations that are made for them." And, long after
them, by Petrus Cluniacensis, in his treatise against the fol-
lowers of Peter Bruse, in France: "
261
That the good deeds
of the livingmay profit the dead, both these heretics do
deny, and some Catholics also do seem to doubt." Nay, in
the West, not the profit only, but the lawfulness also of
these doings for the dead was called in question ; as partly
sulting with Pope Gregory, about 730 years after the birth
56
Kctl <rtj[JLei(a<rai,
on Koi Trpo CLVTOV Ti ft!<eXeiTu
e/Tfj6rj TO airopov TOVTO. Maxim. Schol. TOvSe TOV Koarfiov, tj ov
in Eccles. Hierarch. cap. 7 edv eiri T/ irpoaev-
257 Utrum oblatio quae fit pro quiescen- Cateches. v.
X*/s fjivi]ftove\>r\Te ; Cyrill.
tibus, aliquid eorum conferat animabus ? Mystagogic.
260
Augustin. ad Dulcit. Quaest. n. 'A/j.(pi(3d\\ov<Ti Ttvcs Xeyoi/T69, OTI
258 Ad OVK (a(pe\ovvTai ol veKpol etc Ttav yivop.e-
quod multi dicunt, Quod si
aliquis beneficii in hoc locus possit vtav arvvdfceiav virep aiiTiav. Anastas. in
esse post mortem, quanto magis sibi p. 540, edit. Graeco-Lat.
261
anima ferret ipsa refrigeria, sua per se Quod bona vivorum mortuis prod-
illicconfitendo peccata, quam in eorum esse valeant, et hi haeretici negant, et qui-
the infants that depart out of this life without baptism are
now believed to be received, the divines do doubt ; neither
is there any thing to be rashly pronounced of so doubtful
a matter," saith Maldonat the Jesuit. The Dominican
Friars, that wrote against the Grecians at Constantinople,
in the year that " 2 into thisLimbus the holy
1252, resolve,
Fathers before the coming of Christ did descend; but now
the children that depart without baptism are detained there :"
so that in their judgment that which was the Limbus of
fathers is now become the Limbus of children. The more
common opinion is, be two distinct places, and
that these
that the one is appointed for unbaptized infants, but the
other " 3 now remaineth void, and so " 4 shall remain, that
11
it
may bear witness as well of the justice as of the mercy
of God." If you demand, how it came to be thus void
and emptied of the old inhabitants, the answer is here
" That our Saviour descended into hell"
given, purposely
" to deliver" from hence " the ancient Fathers of the Old
Testament." But " 5
hell is one thing, I ween," saith
" Abraham^
Tertullian, and bosom," where the Fathers
of the Old Testament rested, "another;" " 6 neither is it
to be believed that the bosom of Abraham, being the habita-
tion of a secret kind of rest, was any part of hell," saith
St Augustine. To say, then, that our Saviour descended
into hell to of the Old Testa-
deliver the ancient Fathers
ment out of Limbus Patrum, would by this construction
prove as strange a tale as if it had been reported, that
Caesar made a voyage into Britain to set his friends at liberty
in Greece.
" before Christ's
Yea, but passion none ever entered
into heaven," saith our
Challenger. The proposition that
2
In quern (Limbum) ante adventum Dei. Hen. Vicus, de Descensu Christi
Christ! sancti patres descendebant : nunc ad Infer, sect. 41. Vide Abulens. Para-
vero pueri, qui absque baptismo dece- dox, v. cap. 188.
dunt, sine pcena sensibili detinentur. 5
Aliud enim inferi, ut puto, aliud
Tractat. contra Graec. in Tomo auctorum
quoque Abraham sinus. Tertull. advers.
a P. Steuartio edit. p. 565. Marcion. lib. iv. cap. 34.
3
Nunc vacuus remanet. Bellar. de 6
Non utique sinus ille Abrahae, id est,
Purg. lib. ii. cap. 6.
*
secretae cujusdam
quietis habitatio, aliqua
Manet autem, manebitque, licet va-
pars inferorum esse credenda est. Au-
cuus, hie infernus ; ut testimonium per-
gustin. Epist. 99. ad Evodium.
hibeat turn justitiae turn misericordi<c
240 ANSWER TO A JESUITS CHALLENGE. [CHAP.
10
himself doth prove, both by the authority of St Paul
making paradise and the third heaven to be the selfsame
7
Quod aniiYuc piorum non fuerint in sect. 41.
p. 129. Vide Thorn, in part,
ccelo ante Christ! ascensionem. Bellarm. in. Summ. Quaest. LII. Art. 4. ad 3.
17
for, we; they
as believed to be saved
well as
sought
through the grace of our Lord Jesus Christ, as well as
18 19
we; they lived by that faith, as well as we; they died
20
in Christ, as well as we; they received remission of sins,
17
Acts xv. 11. (quod olim in S. Irenaei Coenobio Lugdu-
18
Habak.ii.4; Rom. i.
16, 1J. nensi,hodie in publica Cantabrigiensis
19
1 Thess. iv. 16. Academiae Bibliotheca asservatur) histo-
20
Rom. iv. 69 ; Gal. iii.
8, 9. ric huic praemittitur ista praefatio : EITTC
81 22
Psalm xvi. 11. Luke xvi. 28. e Kai e-repav ira/oa/SoXrjV. Dijcit autem
23
Matt. viii. 11, 12. aliam parabolam. Cui similis etiam in
24
Sed Marcion aliorsum cogit, scilicet Missali Romano (feria 5 post Dominicam
utramque mercedem Creatoris, sive tor- 2 Quadragesimae) legebatur, Dixit Jesus
menti, sive refrigerii, apud inferos deter - discipulis suis parabolam hanc. Verum
minet eis positam qui legi et prophetis in Missali reformato duae postremae voces
obedierint ; Christi vero et Dei sui cceles- sublatae nuper sunt.
tem definiat sinum et portum. Tertul. 26
Ma'/o/cos. 'Ev TO) cidy elirev elvai TOV
lib. iv. cont. Marcion. cap. 34. Vide evTfj /3a<ri\eta TU>V ovpavwv.
etiam lib. iii. cap. 24. os. Ai/oyj/toOi OTI ev TW ady
25
In D. Bezae Graeco-Latino evangeli- Xe'yet TOV 'Aftpau/m. Map/c. ATTO TOV
orum venerandae vetustatis exemplari, <rvvo[Jii\elv avTto TOV TrXouaioi/, 5et/ci/ui/Tat
Q.
242 ANSWER TO A JESUITS CHALLENGE. [CHAP.
spoken of, that thou hearest not. For the middle space
between heaven and earth he calleth a gulf. Marc. Can
a man therefore see from earth unto heaven
? it is
impos-
sible. Can any man eyes behold from
liftingthe up his
O/JLOV oj/Tcs. 'AoafJiavT. To 6/itAetj/ TTJOOS /cat OVK eis T^V yrjv. Orig. Dial. II. cont.
TT/S y?/s TO fJLe<rov ydfffJLa Aeyet Map*. revincente oculos ejus, quae ab infernis
AVVO.TO.I ovv TIS ctTro yf/s ecos ovpavov discernit Abrahae sinum pauperi aliud :
bpau ;
dovvaTOv. eira'/oas TOUS 6(pQa\- enim inferi, ut puto, aliud quoque Abrahae
fiovs avTOv iociv ovvarai Tts oVo ytjs, sinus. Nam et magnum ait intercedere
17 fj.d\\ov CCTTO TOV adov eh TOV ovpavov regiones istas profundum, et transitum
opav ;
el /oj SijXov oVt ff)dpay% r\v ev /xecrw utrinque prohibere. Sed nee allevasset
avTcav. 'AdafJiavT. Oi crw/naTLKoi 6<pQa\- dives oculos, et quidem de longinquo,
ol 8e \lsv%iKoi eis yu^/cos dtroTeivov^ai. quo per immensam illam distantiam sub-
/cat orj\ov OTL TO <ru>p,a evTevdev airo6e- limitatis et profunditatis. Tert. advers.
turam animabus justorum, donee con- Bellarmin. de Christ, lib. iv. cap. 11, in
summatio rerum resurrectionem omnium fine.
30
plenitudine mercedis expungat. Id. ibid. Quanquam in his ipsis tanti magis-
29
Augustinus, etsi in Epist. xcix, tri verbis, ubi ait dixisse Abraham, Inter
ambigere videtur, an sinus Abraham, vos et nos chaos magnum firmatum est ;
ubi erant animae Patrum olim, in inferno satis, ut opinor, appareat non esse quan-
esset, an alibi; tamen lib. xx. de Civit. dam partem et quasi membrum infero-
Dei, cap. 15, arm-mat in inferno fuisse; rum tantae illius felicitatis sinum. Au-
ut ceteri omnes patres semper docuerunt. xcix.
gust. Epist.
Q2
244 ANSWER TO A JESUIT S CHALLENGE. [CHAP.
dity to believe, that the old saints which held the faith of
Christ to come were in places most remote from the tor-
ments of the wicked, but yet in hell, until the blood of
Christ, and his descent into those places, did deliver them,
truly from henceforth the good and faithful, who are
redeemed with that price already shed, know not hell at
311."" If satis ut opinor apparet, " it appeareth sufficiently,
as I think," must import doubting, and si non absurde credi
" if it do seem no
videtur, absurdity to believe," affirming ;
I know not, I must confess, what to make of men's speeches.
The truth is, St Augustine, in handling this question,
discovereth himself to be neither of the Jesuit's temper nor
belief. He esteemed not this to be such an article of faith,
that they who agreed not therein must needs be held to be
of different religions as he doth modestly propound the
:
31
Si enim non absurde credi videtur, requiescentem pauperem vidit, vel para-
antiques etiam sanctos qui venturi Christi disi censendus vocabulo, vel ad inferos
tenuerunt fidem, locis quidem a tormentis pertinere existimandus sit, non facile
cipiant quae merentur. Id. de Civit. Dei, adhuc quaaro, nee mihi occurrit inferos
lib. xx. cap. 15. alicubi in bono posuisse scripturam dun-
32
Utrum sinus ille Abrahae ubi dives taxat canonicam. Non autem in bono
impius, cum in tormentis essct inferni, accipiendum sinum Abrahae, et illam re-
VIII.]
OF LIMBUS PATRUM. 245
quiem, quo ab angelis plus pauper ablatus Neque enim et lux ibi non est propria
est, nescio utrum quisquam possit audire ; qucedam et sui generis et profecto magna ;
et ideoquo modo cum apud inferos creda- quam dives de tormentis et tenebris
ille
mus esse, non video. Id. de Gen. ad Lit. inferorum, tarn utique de longinquo, cum
lib. xii. cap. 33. magnum chaos esset in medio, sic tamen
35
Quanquam et illud me nondum in- vidit, ut ibi ilium quondam contemptum
venisse confiteor, inferos appellatos, ubi pauperem agnosceret. Id. ibid. cap. 34.
37 Sinus Abrahae est beato-
justorum animae requiescunt. Id. ibid. requies
36 rum pauperum, quorum
Quanto magis ergo post hanc vitam est regnum cce-
ctiam sinus ille Abrahae paradisus dici lorum, in quo post hanc vitam recipiun-
potest, ubi jam nulla tentatio, ubi tanta tur. Id. Quaest. Evangel, lib. ii. cap.
38
Ko\7roi/e r5e TOV 'Afipad/uL, KOI TOV 41
Ibimus ubi sinum suum Abraham
ccK, Kai TOV 'Ia/ctJ/3, 6 Atoi/ouo-ios 'Ape- sanctus expandit, ut suscipiat pauperes,
TCCS fiaKapias A?jets 0Tj<rt T sicut suscepit et Lazarum ; in quo sinu
VTToSexofJLGvas TOUS ^i/caious eis T-i\v avTtov requiescunt qui in hoc seculo gravia at-
Kai fjLaKapicaTdTtjv TeAeiaxriv. Tit.
dyj//oa) que aspera pertulerunt Id. de Bono
Bostr. in fin. cap. 16 Lucae. Mortis, cap. 12.
39 42
Ko\7Tot de eiaiv, o>s 61/JLai, TtJov p.a.Ka- In paradisum ascenditur, hi infer-
picav iraTpiapywv Kai T>V \onrG>v dyiwv num descenditur. Descendant, inquit,
diravTiav, ai QeioTaTai Kai /ia/cap terra t in infernum viventes. Ideoque Lazarus
X7^ei5, al Tou? 0eoei5et5 viroSeypfievai pauper per angelos in Abrahae sinum est
jrai/Tas eis Ttjj/ ev auTals dyi'ipco Kai /na- elevatus. Id. in Psalm, xt^viii.
43
Kapimrdriiv TeXeitoanv. Dionys. Eccles. Vide ilium pauperem bonis om-
Hier. cap. 7- nibus abundantem, quern sancti patri-
40
Veni in gremium Jacob; ut sicut archae requies beata circumdabat. Id.
Lazarus pauper in Abrahas sinu, ita etiam ibid.
tu in Jacob patriarchae 44
tranquillitate re- Lazarus, in Abraham sinu recumbens,
quiescas. Sinus enim patriarcharum re- vitam carpebat aeternam. Id. in Psalm,
cessus quidam est quietis asternae. Am- cxviii. Serm. HI.
bros. Orat. de Obitu Valentiniani Imp.
VIII.]
OF LIMBUS PAT RUM. 247
45
Atct fin Act^o/oos el&e TOV
T'L yap et dives purpura tectus mansit in inferno.
TT\ov(riov o kv TU> <j>wri VTrdp-^wv
; eiretdrj Ibid.
TOV ev TIO o~KOTei e<TTu)Ta ov /SXeTrei, ccXX' 49
Keu Aaapos fiev, b TWV ovpavwv
t ev rut (TKOTei TOV ev TU> (putTL OVTO. bpa. agios Kal TVS /SafftXetas T^S e/cel, *i\Ka>-
Chrysost. Homil. in Divit. et Lazar. Tom. ^nei/os Tats
TOOV Kvvtav irpoeKeiTO y\(OT-
v. edit. Savil. p. 730. Tais, Xt/ioi fiaxofievoy 6itji/e/cei. Chrysost.
46 E tenebris autem quae sunt in luce lib. i. de Provident, ad Stagir. Tom,, vi.
tuemur: Quod contra facere in tenebris edit. Savil. p. 96.
e luce nequimus. Lucret. de Rer. Nat. 50 MeTa TOV XI/JLOV KOI Ta e'Xcrj Kal TTJV
lib. iv. ev Tta TTvXcavi K.aTa.K\unv , TTJS d-Tropp^TOv
47 Erexit oculos in coclum de loco tor- e/c6tyjs oj/6<rea)s Kal ovoe Xdyw ep/j.r]vev-
Id. in illud,
mentorum, et clamavit ad patrem Abra- Qrjvai dwafJievii? /nerel^e.
ham. Homil. in illud, Psalm, xxxiii. Intrate per angust. Port. Tom. v. edit.
62 57
Toi TOUS /coXirows 'Af3padfi aVTi TTJS '0 fJiev
61
Sed dum resolubile corpus
61
Prudent. Cathemerinwn, Hymn. x. ubi est immaculatorum beatitudo, ubi est
62
'Afipadfji e/cAi7ra)i/ TO. GftjTct, Trpotrri- veracium laatitia et consolatio. Illuc ibo,
Oerai TW 0eow Xoai, /ca/OTrou/uei/os d<j>Qap- ubi est lux et vita, ubi est gloria et jucun-
criav, taos dyycXois ye-yoi/eos. Philo in ditas, ubi est laetitia et exultatio, vel unde
lib. de Sacrific. Abelis et Cain, non procul aufugit dolor, gemitus, ubi ob-
tristitia et
and groaning fly away, where they forget the former tribu-
lations that they sustained in their body upon the earth.
Thither will I go, where there a laving aside of tribula-
is
man that hath ever heard of the Elysian fields, that there
is some local determination, which is called Abraham's bosom,
to receive the souls of his sons, even of the Gentiles; he
being the father of many nations, that were to be accounted
of Abraham's family, and of the same faith wherewith
Abraham believed God, -under no yoke of the law/, nor in
the sign of circumcision. That region therefore do T call
the bosom of Abraham, although not heavenly, yet higher
than hell, which shall give rest in the mean season to the
souls of the righteous, until the consummation of things do
finish the resurrection of all with the fulness of reward."
And we have heard St Hilary say before, that " 70 all the
faithful, when they are gone out of the body, shall be re-
served by the Lord's custody for that entry into the heavenly
58
Kal yap 01 Trepi TOV 'Aftpad/j. iraT/oi- Abraham Deo credidit, nullo sub jugo
,TOV fiev loelv rd dyaQd Trjv ctri- legis, nee in signo circumciaionis. Earn
dvpiav ea")(ov, K<IL OVK itaque regionem sinum dico Abrahas, etsi
T<s Tr]V eiroupdviov TraT/ouSa, /ca6a)s <pij(riv non ccelestem, sublimiorem tanien inferis,
O GCTTOCTToAoS. ttXX' O/AWS kv TO> k\TTl^lV interim refrigerium praebituram animabus
trt TTJI; \dpiv eia-l, TOV Geou KpelTTov ri justorum, donee consummatio rerum re-
Trepi i]u.iav 7rpop\e\lraimevov, /caret TTJZ/ TOV surrectionem omnium plenitudine merce-
dis expungat. Tertullian. lib. iv. contra
TeXeia>6too-i. Id. de Hominis Opificio, Marcion. cap. 34.
70 Exeuntes de
cap. 22. corpore ad introitum
Unde apparet sapienti cuique qui
39
j
ilium regni coelestis per custodiam Domini
aliquando Elysios audierit, esse aliquam ;
h'deles omnes reservabuntur ; in sinu sci-
localem determinationem, quae sinus dicta ! licet interim Abrahaa collocati, quo adire
sitAbrahae, ad recipiendas animas filio- ]
impios interjectum chaos inhibet, quo-
rum ejus etiam ex nationibus, patris sci- usque introeundi rursum in regnum coe-
multarum nationum in Abrahae cen-
licet I lorum tempus adveniat. Hil. in Psal.
sum deputandarum, et eadem fide qua ct cxx.
252 ANSWER TO A JESUIT^ CHALLENGE. [CHAP.
pauper ; quorum unum angeli in sedibus ilium in quo Abraham erat, ab illis in
beatorum et in Abrahae sinu locaverunt, inferni locis seorsim in superioribus fuisse
alium statim poenae regio suscepit. Id. in constitutum, propter quod dicat Dominus
Psal. ii. de illo Divite, quod elevans oculos suos,
72
Judicii enim dies vel beatitudinis cum esset in tonnentis, vidit Abraham de
retributio est aeterna vel pcenae.
Tempus longe. Theophil. Antioch. Allegor. in
vero mortis habet unumquemque suis Johan. lib. iv. Eucher. Ludg. de Quaes-
legibus, dum ad judicium unumquemque tionib. Novi Testam. in Luca.
74
aut Abraham reservat aut poena. Id. ibid. Si non absurde credi videtur. Pri-
73 In
hoc quod apud infemum Abra- masius, lib. v. in Apocalyps. cap. xx.
hamum vidit, haec subesse a quibusdam secutus Augustinum, lib. xx. de Civit.
ratio putatur, quod omnes sancti ante ad- Dei, cap. 15.
ventum Domini nostri Jesu Christi etiam 75 Vis autem manifeste scire, quoniam
ad inferna, licet refrigerii locum, descen- ante Christum cceli si aperiebantur, iterum
VIII.]
OF LIMBUS PATRUM. 253
heaven' before the coming of Christ ; yet that he doth " think
1
that no soul before Christ did ascend into heaven since Adam
sinned and the heavens were shut against him, but all were
detained in hell." " 76 as I do think," saith the Greek
And,
" even our
expositor of Zacharias's Hymn likewise, fathers,
Abraham, Isaac, and Jacob, and the whole quire of the holy
prophets and just men, did enjoy the coming of Christ."
Of which coming to visit the Fathers in hell, 77 St Jerome,
78 79 80 81
Ruffinus, Venantius Fortunatus, Gregory, Julianus
82
Toletanus, and Eusebius Emissenus, as he is commonly
called, interpret that question propounded by the Baptist
unto our Saviour, ^Art thou he that should come, or look
we for another? which exposition is by 84 St Chrysostom
justly rejected as utterly impertinent and ridiculous. Ana-
stasius Sinaita affirmeth very boldly, that " all the souls, as
85
well of the just as the unjust, were under the hand of the
devil until Christ, descending into hell, said unto those that
were in bonds, Come forth ; and to those that were in durance,
Be at liberty." " For 8fi
he did not only," saith he in another
" dissolve the
place, corruption of the bodies in the grave,
but also delivered the captivity of the souls out of hell,
wherein they were by tyranny detained; and peradventure
sunt ei coeli ; sed omnes in inferno deten- yov irdaai al fyvyai TWV dy'uav nai TWV
tas. Opus imperf. in Matt. Homil. iv. duapTtaXiav, e ov KareXdtov iv TU> aSrj
interOpera Chrysostomi. b X/OICTTO'S elire TOIS ei/ 6VoyzoTs, 'EeX0e-
76 Ut enim TOIS KaT\OfMVOl9, 'EXeU06p(>0TJTe.
arbitror, etiam patres nostri T6, KCtl
Abraham, Isaac, et Jacob, et totus chorus Anastas. Sinait. (al. Nicaen.) Quaest.
sanctorum vatum et justorum, Christi ad- CXTI.
ventu perfruiti sunt. Catena Graeca in 86
Ov yap P.OVOV TIJV TWV ffto/uaVwz/
Cantica utriusque Testament!, ab Ant. (frQopdv ev TU> rd<pu) SteXvtrev, a'XXa Kal
Carafa convers. Tom. i. Operum Theo- Ti]V TU>V \j/Vu)V aixfiaXwariav CK TOV adov
doreti, p. 729, edit. Colon. 15J3. direXvtrev, evOa Tvpavv^v-
KaTei^ovro
77 Hieron. Epist. CLI. ad Algas. Quaest. it.eva.if ?; fd^a ov Tvpavvoufievai, oXX'
i. et lib. ii. Commentar. in Matt. cap. xi.
78 Ruffin. in Exposit. Symboli. i?, 6 Sid TO
79
Ven. Fortunat. in Exposit. Symboli.
Gregor. lib. i. in Ezekiel. Homil. i. Anastas. Sinait. de Rect. Dogmatib.
et in Evang. Homil. vi. Orat. v.
254 ANSWER TO A JESUIT'S CHALLENGE. [CHAP.
90
Simulque considerandum, quod A-
87 'Ei/
av-rfi 6 a'5tjs eer/cu\u0rj, ei/
o 'Aodp. TU>V oSvvwv d 7n]\\dyr). i
Id. in braham apud inferos erat; necdum enim
Hexamer. lib. vii. Christus resurrexerat, qui ilium in para-
38
T^s TOV 'Addft \J/ix*7 *" KaTadiKri disum duceret. Antequam Christus mo-
BavaTov KaTXO/j.evr)<i, Kai (3o(o<rris TT/OOS riretur, nemo in paradisum conscenderat,
TOV eavTrjs dewTTOTtjv oiaTraz/Tos,
(sive nisi latro. Rhomphasa ilia flammea et
Kai Ttav evapearTri(rdvT(av TOJ vertigo ilia claudebat paradisum. Non
poterat aliquis intrare in paradisum, quern
ffvyKaTe^ofJievwv TW 'Addfji, crvfi-
v6/j.u>,
Christus clauserat: latro primus cum
irevdovvTiov re Kai ffv/JL^o(aVTU)v. Athan. Christo intravit. Homil. in Luc; xvi.
de Salutar. Advent. Christi, advers. Apol- de Divite, Tom. n. Oper. Chrysostom.
linar. Latin.
89
Kai yap bpwv eavTov <rKv\ev6fi.evov,
91
Paradisus pauperis sinus erat Abra-
KareKOirrev eawrov' opfav 5e /cat TOUS hse. Ibid.
TTOTe icXatovTas 92 Dicat mihi aliquis, In inferno est
avrov vvv i/mXXoi/-
VTT'
Tas ej/ Ku/otw, Siepprjara-ev eavrov. Auctor paradisus ? Ego hoc dico, quia sinus
Serm. in Passion, et Crucem Domini, in- Abrahae paradisi veritas est ; sed et sanc-
ter Opera Athanas. tissimum paradisum fateor. Ibid.
VIII.]
OK LIMBUS PAT11UM.
against all men until the end of the world come, and the day
" 95
of the last judgment. Only paradise" he leaveth open for
martyrs, as that other author of the Latin homily % seemeth also
97
to do; but the souls of the rest of the faithful he seques-
93
Confer locum ex Augustino, de Ge- sustinuerimus, statim in sinum Abrahae.
nesi ad Liter, lib. xii. cap. 34, supra cita- Habet et sanguis, habet et pax loca sua,
tum, p. 244. habet et paupertas martyrium suum, et
94
Nulli patet ccelum terra adhuc sal- egestas bene tolerata facit martyrium; sed
va, ne dixerim clausa. Cum transactione egestas propter Christum, non propter
enim mundi reserabuntur regna ccelorum. necessitatem. Homil. de Divite, inter
Tertull. de cap. 55.
Anima, Opera Chrysost.
07 Habes etiam de
95
Quomodo perpetua fortissima martyr paradiso a nobis li-
sub die passionis inrevelatione paradisi so- bellum, quo constituimus omnem animam
los illic commartyres suos vidit ; nisi quia apud inferos sequestrari in diem Domini.
nullis rhomphaea paradisi janitrix cedit, Tertul. de Anima, cap. 55. Omnes ergo
animae penes inferos? inquis. Velis ac
nisi qui in Christo decesserint ? Tota pa-
radisi clavis tuus sanguis est. Ibid. Vide nolis, et supplicia jam illic et refrigeria
etiam lib. de Resurrect. Carnis, cap. 43. habes, pauperem et divitem, &c. Cur
96
Si persecutio venerit, imitemur latro- enim non putes animam et puniri et foveri
98
tereth into hell, there to remain in Abraham's bosom until
the time of the general resurrection. And to this part of
hell doth he
imagine Christ to have descended, not with
purpose to fetch the souls of the Fathers from thence,
(which is the only errand that our Romanists conceive he
had thither,) but ut illic patriarchas et prophetas compotes
sui faceret, " that he might there make the patriarchs and
98 100
Quod si Christus Deus, quia ethomo, Invocavit ergo Redemptor noster
mortuus secundum scripturas et sepultus nomen Domini de lacu novissimo, cum
secundum easdem, hie quoque legi satis- in virtute divinitatis descendit ad inferos,
fecit, forma humanae mortis apud inferos et destructis claustris Tartari, suos quos
functus ; nee ante ascendit in sublimiora ibi reperit eruens, victor ad superos ascen-
coelorum, quam descendit in inferiora ter- dit. Id. lib. ii. in Lamentat. Jerem.
exspectandae resurrectionis solatium car- ascendit super omnes ccelos Filius Dei, ut
pere. Ibid. cap. 55. non tantum legem prophetasque comple-
99
Dominus noster Jesus Christus ad ret, sed et alias quasdam occultas dispen-
fornacem descendit inferni, in quo clausae sationes, quas solus ipse novit cum Patre.
et peccatorum et justorum animae tene- Neque enim scire possumus quomodo et
bantur, ut absque exustione et noxa sui angelis, et his qui in inferno erant, san-
eos, qui tenebantur inclusi, mortis vinculis guis Christi profuerit ; et tamen quin pro-
liberaret. Hieronym. lib. i. in Daniel. fuerit nescire non possumus. Id. lib. ii,
Fulgent, ad Trasimund.
103 Restabat tamen ad plenum nostrae lib.
corruptio.
redemptionis effectum, ut illuc usque ho- iii.
cap. 30.
104 Hoc autem ideo factum
mo sine peccato a Deo susceptus descen- est, ut per
deret, quousque homo separatus a Deo morientem temporaliter carnem justi do-
peccati merito cecidisset ; id est, ad in- naretur vita aeterna carni, et per descen-
fernum, ubi solebat peccatoris anima tor- dentem ad infernum animam justi dolores
queri, et ad sepulchrum, ubi consueverat solverentur inferni. Ibid.
R
258 ANSWER TO A JESUITS CHALLENGE. [CHAP.
106
Deposito quidem corpore imas atque in suis sedibus vidit. Ibid. Homil. i.
abditas Tartar! sedes Filius hominis pene- Caesarius Arelatens. de Pasch. Homil.
travit ; sed ubi retentus esse inter mortuos in.
putabatur, ibi vincula mortuorum ligata
108
Ab infernalibus tormentis cessatum
morte laxavit. Euseb. Homil. vi. de est. Arnald. Abb. Bonaevallis. Tract,
Pascha. de Unctione Chrismatis, in fine.
107 Confestim 109
igitur sterna nox infero- Arator. Historiae Apostolicae lib. i.
110
rum Christo descendente resplenduit, Christi animam venisse usque ad ea
siluit stridor lugentium ille, soluta sunt loca in quibus peccatores cruciantur, ut
onera catenarum, dirupta ceciderunt vin- eos solveret a tormentis, quos esse solven-
cula damnatorum. Attonitae mentis ob- dos occulta nobis sua justitia judicabat,
stupuere tortores ; omnis simul impia offi- non immerito creditur. August, de Ge-
cina contremuit, cum Christum nesi ad Literam, lib. xii. cap. 33.
repente
VIII.]
OF LIMBUS PATRUM.
torments whom by
hidden justice he judged lit to he-
his
is not without
cause believed." " ln Neither did
loosed,
our Saviour, being dead for us, scorn to visit those parts,
that he might loose from thence such as he could not be
11
Nee ipsam tamen rerum partem *Av eis aSov nariri,
noster salvator mortuus pro nobis visitare Kai TO eKeltre TOU X/CHO-TOV /uverrij-
contempsit, ut inde solveret quos esse pia, Tts tj olnovofiia TT}S dnrXf)? KaTaftd-
solvendos secundum divinam secretam- trews, TIS 6 Xoyos* a'-rrXois crw^ei TTOI/TOS
que justitiam ignorare non potuit. Ibid, Tri<pavei<i, t; fcd/cei TOUS TucrTevcrawra*} ;
salvator, nisi ut ab ejus doloribus salvos aQaiy <a<rjrep KaTijXQev, &c. Clem. Alex.
faceret sed utrum omnes quos in eis in-
: Strom, lib. vi.
116
venit, an quosdam quos illo beneficio dig- AfjXov irov Kai TOUS C-KTOS VO/JLOV
nos judicavit, adhuc requiro. Fuisse tamen Sid n}v T^S </>wi///s (leg. <j>v-
constitutis hoc beneficium prsestitisse, non Kai aSov GTvypv oi/Tes Kai ev (frpov-
et>
dubito. Id. Epist. xcix. ad Euodium. pa, eiraKovcravTas TT;S TOV Kvpiov (pwvr/?,
113
Si omnes
inde solvit salvator, et eiTC Kai T^S auQcvTiKrjs el-re Kai T^S
sicut requirens scripsisti, exinanivit in- Sid Tail/ dirotTToXtov evepyovirt^, fi TOL-
ferna. Item : Si, ut quaerendo dicis, ex- yo<! eTTKrTpaffifjvai re xai
inaniti sunt inferi. Ibid. Ibid.
260 ANSWER TO A JESUITS CHALLENGE. [CHAP.
pyfjievois ev OIKW </>yAo/c^s, eKijpvfce irvev- Kal TCCS dffrvKTOvs Tols Ttav KCKOt/tiTj/xci/wi/
TOO aSov /uLv^ols, Kal SiaKTipu^as -rots bant, Deum laudantes. Andronic. Dialog,
exelo-e -Tri/eu/ioo-i. Id. Homil. Paschal. contra Judaeos, cap. 60.
134
xx. Omnibus, qui jam inde ab initio
Toy apud me fuerant, tanquam accipiter cele-
50
a.TT\i]crTov TOU QavaTov
/w^ov. Id. Homil. xi. riter advolans abreptis desertum me re-
11
Seo-uXtp-o TOJI/ iri/ty/xaTWi liquit. Chrysost. in Ascens. Domini,
Id. Horn. vi. Serm. vin. a (ier. Vossio edit.
262 ANSWER TO A JESUIT^ CHALLENGE. [CHAP.
135 TW 139
'Eire<rrr; aSy, epi]fj.ov avTov T^V Omnipotentem dominum salvato-
</>u\a/ojV eTroirjarev aTratrav. Id. in no- rem nostrum Jesum Christum ad in-
men Coemeterii et in Crucem, Serm. feros descendentem omnes, qui illic con-
LXXXI. Tom. v. edit. Savil. p. 565. fiterentur eum Deum, salvasse atque a
136
j^ jj ToiauTCt \oiirov poenis debitis liberasse. Vide Greg.
'
(se nunciasse, corrigendum est ex Grego- incredulos, laudatores Dei simul et cul-
142
into this error, partly being deceived with the superficial
consideration of the words of St Peter touching Chrisfs
143
preaching to the spirits in prison, 1 Pet. iii. 19, partly
being deluded with the authority of Hermes, the supposed
scholar of St Paul, by whose 144 dreams he was persuaded
to believe, that not only Christ himself, but his Apostles
also, did descend into hell, to preach there unto the dead,
and to baptize them. But touching the words of St Peter
is main doubt, whether they are to be referred unto
the
spirits in hell after his death upon the cross. For seeing
it was the Spirit of Christ which spake in the Prophets,
as 145 St Peter sheweth in this same Epistle, and among
them was Noah, 146 # preacher of righteousness, as he
declareth in the next, even as in St Paul Christ is said to
have U1 come and preached to the Ephesians, namely, by
his Spirit in the mouth of his Apostles ; so likewise in
St Peter may he be said to have gone and preached to the
I48
old world by his Spirit in the mouth of his Prophets,
and of Noah in particular, when God having said that his
149
Spirit should not always strive with man, because he
was flesh, did in his long-suffering wait the expiration of
the time which he then did set for his amendment, even an
hundred and twenty years. For which exposition the
^Ethiopian translation maketh something; where the Spirit
Petri, quern non animadvertit longe dis- 7raA.ii/ %HovTs dveftrjarav' exelvot de ol
ii. Defens. Fidei Tridentinae. in Pastore, lib. iii. similitud. ix. Citatur
144
01 a'lroorroXoi Kal SiSdvKaXoi, ol a Clemen te Alexandrine, lib. ii. Stro-
" 151
he preached to the put in prison, when the
spirits
iso Vi r
prudentissimus. Hieronym. lib. quorum formam ad haec tempora transtu-
xv. in Esai. cap. Liv. lit. August. Epist. xcix.
153
151
Praedicavit spiritibus in carcere con- Quoniam priusquam veniret in came
quando Dei patientia exspectabat
stitutis, pro nobis moriturus, quod semel fecit,
in diebus Noe, diluvium impiis inferens. saepe antea veniebat in spiritu ad quos
Ibid. volebat, visis eos admonens sicut volebat
152
Considera tarn en ne forte totum utique in spiritu ; quo spiritu et vivifi-
illud, quod de conclusis in carcere spiri- catus est, cum in passione esset came
tibus, qui in diebus Noe non crediderant, mortificatus. Ibid.
154
Petrus apostolus dicit, omnino ad inferos Qui nostris temporibus in carne ve-
non pertineat, sed ad ilia potius tempora, niens iter vita; mundo praedicavit, ipsc
vin. ] 01 L1MBUS PATivUM. 265
and behold all that are asleep, and enlighten all them
that hope in the Lord. Which, although it be not now to
be found in the Greek original, and hath perhaps another
meaning than that to which it is applied, yet is it made,
by the author of the imperfect work upon Matthew, one
of the chief inducements which led him to think that our
Saviour descended into hell to visit there the souls of the
righteous.
The
tradition that of all others deserveth greatest con-
sideration, is the article of the Creed touching Christ's
164
descent into hell, which Genebrard affirmeth to have been
so hateful to the Arians, that, as Ambrose reporteth upon
the 5th chapter of the Epistle to the Romans, they struck
it quite out of the very Creed of the Apostles. But neither
is there the least footstep of any such matter to be seen in
St Ambrose; and it
sufficiently appeareth otherwise, that the
Arians did not only add this article unto their creeds, but
also set it forth and amplified it with many words, so far
off were they from being guilty of suppressing it. For as
the Fathers of the first general Council, held in the year
of our Lord 325, at Nice in Bithynia, did publish a creed
against the Arians; so the Arians on the other side, in the
" Whom
earth," but added also for further amplification, hell
itself trembled at." The like did they, with the words a
167
little altered, in another creed set out in a Conventicle
" J
"
2
St Cyprian, or Ruffmus rather, in his Exposition of the
167 Kai ets TO. KCtTayQovia 5ieXi)Xi/0OTa, inferos. Verum qui detraxerunt, id non
OVTIVO. teal airros 6 o'5rjs eTTTfjge. Atha- negabant, neque cum veritate pugnabant.
nas. in Epist. de Synodis Arimini et Se- Johan. Foroliviensis Episc. in Session, x.
leuciae; Socrat. Histor. lib. ii. cap. 41, Concil. Ferrar.
170 in Ay/cu/owr. p. 518.
edit. Graec. vel 32 Latin. Epiphan. AuVt;
168
Kat ets TU KaTCfxQo fj.v 7} TTICTTIS 7ra/oe<5o0jj aVo Twv dy'uov
KCLL TO. e/cet(re oiKovofJL^ffavTa, ov irv\tapoL d'7roa"r6\tav.
171 In Missa Latina
idoWes eQpigav. Athanas. ibid. ; antiqua, edit. Ar-
Socrat. lib. ii. cap. 37, edit. Graec. vel 29 gentin. ann. 1557, P- 41, post recitatum
Latin. The speech is taken from Job Symbolum Constantinopolit. subjicitur :
not,) and the others that are found in the tenth tome of
St Augustine's works among the Sermons de Tempore, ( 179 four
of which do repeat it, and lso two do omit it,) because the
authors of them, together with the time wherein they were
written, be altogether unknown, they can bring us little
light in this enquiry. Only for the Greek symbol this is
certain, that as it is not found in the recital which Mar-
181
cellus Ancyranus maketh thereof in his Epistle to Julius,
Bishop of Rome, so is it likewise wanting in the Greek
Creed written in Saxon characters, which is to be seen at
the end of King JEthelstane's Psalter in Sir Robert Cotton's
rare Treasury. And after it came to be admitted more gene-
ls2
rally into the Latin, as it was there at first Descendit ad
inferna, and at last Descendit ad inferos ; so, with a like
diversity, do I same added to the Greek also,
find the
KciTe\9ovTa ets TO, /carwrara being put to express the one,
and KareXOovra ets q$ov to answer the other the latter :
186
Acts ii. 27, 31.
w Psalm xvi. 10. qui vel sinus Abrahae, vel communiter
188
Quis ergo nisi infidelis negaverit Limbus Patrum appellatur. Fr. Fevar-
fuisse apud inferos Christum ? Augustin. dent. Dialog, vi. contra Calvinian. p. 509.
Epist. xcix. edit. Colon.
189
Ac primum omnes conveniunt quod 191
Quapropter si in ilium Abrahae si-
Christus aliquo modo ad inferos descen- num Christum mortuum venisse sancta
derit, &c. At quaestio tota est de expli- scriptura dixisset, non nominato inferno
catione hujus articuli. Bellarmin. de ej usque doloribus, miror si quisquam ad
niunt, quod ad locum damnatorum non nisi ut ab ejus doloribus salvos faceret.
descendit. Fr.Suarez.Tom.ii.in part. in. August. Epist. xcix.
272 ANSWER TO A JESUIT S CHALLENGE. [CHAP.
192
Unde illis justis qui in sinu Abrahas
erant, cum ille in inferna descenderet, TO. Trpdy/uLara. Plat, in Crat.
195
nondum quid con tulisset inveni ; a quibus IL\r}i/ Kal TO. ovofiaTa irpoff^Kei voelv
eum secundum beatificam praesentiam TT/oos Tr\v TUV vTTOKeifjievwv
suae divinitatis nunquam video recessisse. n-oioTtp-a, Kal ov TTjOos TijV
Id. ibid. TWV \eewv TdXtjQij Kavovi^eiv. Sever,
in Catena Graeca in Job. p. 491, edit. Venet.
193
"Apia-To. Xeyerai irapd TOIS (f>L\o(ro- 196 Adeo autem
cognatio est huic literae,
a/cou-
s, cum aspiratione, quod pro ea in
</>ots,To Tousyntj /JLavQdvovra? o/o0u> id est
LV ovofiaTcov ica/cws Kal TOIS
~)(jpf)crQaL
quibusdam dictionibus solebant Boeoti pro
jrpay/uao-i. Plutarch, in lib. de Iside et
s t h scribere, Muha pro Musa dicentes.
Osiride. Priscian. lib. i.
VIII.]
OK I, I.MH1IS I'ATKITAI.
from the hand of HELL? and Isaiah xxxviii. 18, 19, HELL
201 202
Acts ii. 27 ; 1 Cor. xv. 55. Eccles. xii. 7 ; Job xxxiv. 1ft.
Vlir.]
OK I.I.Ml! IS PAT RUM.
33 1
biNiy D3inu> D-jro ? DairiD nyn n3T Kin -op v
Aben-Ezra, in Gen. xxxvii. vr ^ oronx Nbi Salom.
H
2i
An ayD L
' ibi positum pro Jarchi, in Gen. xxxvii.
id est, Latinorum ?
s 2
ANSWER TO A JESUIT^S CHALLENGE. [CHAP.
say as into
gehenna ; but according
the literal meaning to
he expoundeth it lip*? into the grave, intimating withal that
the Prophet 207 useth here the term of turning or returning
with reference to that sentence, Gen. iii. 19, Dust thou art,
and unto dust shalt thou return.
Out of which observation of Kimchi we may further
note, that the Hebrews, when they expound sheol to be the
grave, do not mean so much thereby an artificial grave
(to wit, a pit digged in the earth, or a tomb raised above
ground) as a natural sepulchre, such as Maecenas speaketh
of in that verse,
208
]sj ec tumulum euro, sepelit natura relictos."
wave doth bury that cast them away the bodies of such ;
as are crucified drop away from the crosses unto their burial ;
206 2U
Elias in Tischbi, verb. 77- AieXo/z^oi Kara I6inj TCCS rackets, 6
207
2Wn "I5y *7NT 103 mitt" IDNT Kim- /J.ev"E\\tiv 6 $e IJe/0<njs eQa\ffev,
eK:ai;o-ei>,
rapi^euei
209
Omnibus natura sepulturam dedit: Lucianus, de Luctu.
212
naufragos idem fluctus qui expulit, sepe- |
Nee dispersis bustis humili sepul-
lit; suffixorum corpora crucibus in se- tura cremates. Cicer. Philippic, xiv.
pulturam suam defluunt; eos qui vivi | 'Ejue pev Kal TOUS eyuows Trainees rode
uruntur poena funerat. Idem. Annaeus j
TO Trvp 6d\f/ei, inquit uxor Asdrubalis,
Seneca, lib. viii. Controvers. iv. apud Appianum in Punicis. Vide et
210
Sepultus intelligitur quoquo modo Ctesiam, in Photii Bibliotheca, col. 129,
conditus, humatus vero humo contectus. edit. Graeco-Lat. TLepl TOV Qd\l/a.vro<3
Plin. Nat. Hist. lib. vii. cap. 54. rov Trarepa $td rov Trvpos.
VIII.]
OF LIMBUS PATIUIM. i>77
mon lodge of the dead and not of the living, while he dwelt
in that belly which was the mother of death." And in the
2ls
Prophecy of Jeremiah, King Jehoiakim is said to be buried,
(although with the burial of an ass,) when his carcase was
drawn and cast forth beyond the gates of Jerusalem.
2l9
Capit omnia tellus
Quae genuit: coelo tegitur, qui non habet urnam.
213
Eamque optimam illi censent esse |
juei/os, vr\^6fievov oliciav Sea/j.wn]piov,
sepulturam. Cicero, Tuscul.Quaest lib. i. J
eyKivovpevov Qdpayfr QavaTov \wpiov
4
'EXeyev 6 Aioytfi/rjs, OTL av pev O'LKWV, veicptov jravSo\elov ov ^COVTWV,
f
icui/es avTov (nrapdia<riv, 'Yptcavia <rrai OLKWV yatrrepa OavaTov fjuj-repa. Basil.
tj Tct^tj. Stobaeus. I
Seleuc. Orat. xn. quae in Jonam est xii.
lilf.
Toi/s Old voarov 218 Jer. xxii. 19.
yap airei/oTj/coTcrs fj
219
yijpas ^COI/TCS Trapafld\\ecrQa.i Lucan. lib. vii.
220
i/ois Kvaiv e-TTiTtjoes -Trpos TOVTO, oi)s ev- Magna parens terra est. Ovid. Me-
TtK^lOrTCtS KoXoVVl TT\ tamorpb. i.
821
Strabo, Geograph. lib. ii. Lucret. de Rer. Natur. lib. v.
216 222
Jonah ii. 2. Job i. 21.
323 Job
"Hf 'Iwi/as ei/ *tjovri rdtpta (pepo- xvii. 13, 14.
278 ANSWER TO A JESUIT^S CHALLENGE. [CHAP.
this day, saith St Peter, Acts ii. 29 and, Ye build the tombs ;
224
Job xxx. 23. 23, secundum LXX. oi/acc yap TTUVTI
225
Cuilibet enim homini domus pro Qvt]TU> yTf.
226 Job 237
sepulchro ipsa terra est constituta. Olym- iii. 18, 19. John xx. 6, 8.
"'whose bodies were kept from burial, and yet thereby are
not kept from sheol ; which is the way that all flesh must
go to. For all go unto one place : all are of the dust,
and all turn to dust again. We
conclude, therefore, that
when sheol is said to signify the grave, the term of grave
must be taken in as large a sense as it is in that speech of
our Saviour, John v. 28, All that are in the graves shall
hear his voice, and shall come forth: they that have done
good, unto the resurrection of life ; and they that have done
evil, unto the resurrection of damnation. And in Isaiah
xxvi. 19, according to the Greek reading, The dead shall
rise, and they that are in the graves shall be raised up.
Upon which place Origen writeth thus: " 231 In this place,
and in many others likewise, the graves of the dead are
to be according to the more certain meaning
understood,
of the Scripture, not such only as we see are builded for
the receiving of men's bodies, either cut out in stones or
229
Psalm ; Rev. xi. 8, 9.
xcix. 2, 3 loca, inquibus pars aliqua corporis jacet,
830
Eccles. iii.and vi. 6.
20, sepulchra corporis ejus dici. Si enimnon
231
Sepulchra autem mortuorum in hoc ita accipiamus resurgere de sepulchris
loco, similiter et in multis aliis, secun- suis mortuos divina virtute, qui nequa-
dum certiorem scripturae sensum acci- quam sunt sepulturse mandati neque in
pienda sunt, non solum ea quae ad depo- sepulchris depositi, sed sive naufragiis
sitionem humanorum corporum videntur sive in desertis aliquibus defuncti sunt
esse constructa, vel in saxis excisa, aut locis, ita ut sepulhme mandari non potue-
in teira defossa, sed omnis locus in quo- rint, non videbuntur annumerari inter eos,
vel ex parte aliqua jacet : etiam si acci- quod utique valde absurdum est. Origen.
dat ut unum corpus per loca multa dis- in Esai. lib. xxviii. citatus a
Pamphilo, vel
persum sit, absurdum non erit omnia ea Eusebio potius, in Apologia pro Ori^ene.
280 ANSWER TO A JESUIT^ CHALLENGE. [CHAP.
232 Duae super hac quaestione sunt sen- ac Septuaginta infernum interpretati sunt,
tentiae. Una
Hebraeorum, et de Chris-
est est sheol, hoc est, fossa sive sepulchrum.
tianis multorum in hac aetate nostra, max- Neque enim significat eum locum ubi
ime vero haereticorum, affirmantium vocem sceleratorum animas recipi antiquitas
sheol non significare aliud in scriptura opinata est. Aug. Steuch. in Gen. cap.
nisi fossam sive sepulchrum, et ex hoc xxxvii.
235
falsoargumentantium Dominum nostrum Fere semper inferni nomen sepul-
non descendisse ad infernum. Perer. in chrum sonat in Veteri Testamento. Al-
Genes, xxxvii. sect. 92. j phons. Mendoz. Controvers. Theologic.
233 Altera est sententia exploratae cer- j
Quaest. i. positiv. sect. 5.
880 Illud
tseque veritatis ; vocem Hebrasam sheol, non praeteribo, parum consi-
et Latinam ei respondentem infermis, et derate (ne graviore inuram nota) Cypria-
in hoc loco scripturae et alibi saepenu- num Cistersiensem (virum alioqui doc-
mero significare non fossam vel sepul- trina et pietate conspicuum) affirmasse
chrum, sed locum inferorum et subter- sheol, id est, inferos vel infernum, in toto
ranea loca, in quibus sunt animae post Veteri Testamento accipi pro sepulchro.
mortem. Ibid. sect. 96. Jo. Pined, in Job. cap. vii. vcrs. 0.
- S4
Hebraice, ubicunque Hieronymus num. 2.
OF LIMBUS PATRUM. 281
VIII.]
237 ob 241
Et ne vehementius sibi placeant Ceterum pro sepulchro vox infer-
suum illud sheol; nunquam efficient ut nusj a'&js, ^Ntr nunquam accipitur. Se-
uno saltern scripturae loco prolate praecla- pulchrum Graece TCC'^OS, Hebraice inp
ram illam interpretationem sepulchri con- vocatur. Quare et omnes paraphrastae
firment. Andr. Crocquet. Cateches. xix. Hebraeorum illam vocem VNB' explicant
238
Ordinarie accipitur pro loco anima- per vocem Gehennae; ut late ostendit
rum subterraneo, et vel raro vel nun- Genebrardus, lib. iii. de Trinitate. Ibid,
quam pro sepulchro. Bellarmin. lib. iv. inActs ii. 27-
de Christo, cap. 10. 242 in errore versantur
Quemadmodum
239 y ox ',j s significat semper infer-
vocem nunquam sepulchrum
qui earn
num, nunquam sepulchrum. Ibid. cap. 12.
designare contendunt, sic fronte sunt
4"
-'
Contra Bezam late ostendimus, nee
perfricta qui uspiam Gehennae region em
rt'otji/ nec 'jKTf pro sepulchro unquam, sed
negant significare. Genebrard. de Tri-
pro inferno semper in scripturis accipi. nitat. lib. in Athanasiani
iii. Symboli
Stapleton. Antidot. in 1 Cor. xv. ,55, and
Expositione.
Arts ii. 27.
282 ANSWER TO A JESUIT^ CHALLENGE. [CHAP.
disposition. But lest any other should take the " shameless
forehead" from him, he faceth it down that " all the paraphrasts
of the Hebrews" do interpret sheol by the word Gehenna.
Whereas it is well known that the two paraphrasts that are
of greatest antiquity and credit with the Hebrews, Onkelos
the interpreter of Moses, and Jonathan ben Uzziel of the
NJYTllp
s
l the house of the grave. In the Arabic inter-
244
pretations of Moses, where the translator out of the Greek
hath j^ax^3 !
al-giahimo, hell, there ^the translator out of
243 247
Gen. xxxvii. 35, and xLiv. 29. (
Jer apud Armenios et Turcas ter-
244
Ibidem in Genesi, quam cum com- ram significat.
mentario Arabico MS. penes me habeo ; 248
Job xi. 8, and xxiv. 19, and xxvi. 6.
et Deuteronom. xxxii. 22. 249 Job xxi. 13.
245
Pentateuch. Arabic, ab Erpenio 350 Job vii. 9, and xiv. J 3, and xvii. 13, 16.
edit. 251
ann. 1622. Eccles. ix. 10.
246 252
Pentateuch. Quadrilingue a Ju- D2n-jn ('"'ban
1'
15, Chald.
VIII.]
OF L1MBUS PAT RUM. 283
-
Rabbins more commonly do take it, yet do our Roman-
ists
get little advantage thereby, who would fain have
the sheol into which our Saviour went be conceived to
have been a place of rest, and not of torment ; the bosom
of Abraham, and not Gehenna, the seat of the damned.
As for the Greek word hades, it is used by Hippocrates
to express the first matter of things, from which they have
their and into which afterwards being dissolved
beginning,
they make their ending. For having said, that in nature
nothing properly may be held to be newly made or to
" ^But men do think that what
perish, he addeth this:
doth grow from hades into light is newly made, and what
is diminished from the
light into hades is perished:" by light
understanding nothing else but the visible structure and
existence of things, and by hades that invisible and insen-
sible thing which other
philosophers commonly call v\rjv,
^Chalcidius the Platonic translateth sylvam, the Aristo-
telians more fitly materiam primam. Whence also it is
supposed by ^Master Casaubon, that those passages were
borrowed which we meet withal in the books that bear
the name of Hermes Trismegistus. " 257 In the dissolution
of a material body the body itself is brought to alteration,
and the form which it had is made " 258 and so
invisible;"
is a
there privation of the sense made, not a destruction of
" ^I
the bodies." say then that the world is changed,
inasmuch as every day a part thereof is made invisible,
but never utterly dissolved." Wherewith we may compare
likewise that place of Plutarch, in his book of Living Pri-
vately : Generation " 260 doth not make any of the things
253 58
Elias in Tischbi, verb. narra. Kal O'VTW (rrepj(ris yiveTai
4
No/ue?Ti <5e vrapd Tiav dvQpwTTtov, ai<T0j/<r6O)s, OVK ctTrwXeta TWV
TO p.ev e aoov eis <a)s autj0ci/ yevecrQai, Id. Serm. vin.
259
TO <$e e/c TOV </>aeos eis aSrjv /uLetiaQev errro- Kal TOV Koa/Jiov <^>j/it /neTa/3a\Xe-
\6o-6ai. Hippocrat. de Diaeta, sive Vic- crQai, otd TO yivevQai ^itpos O.VTOV *ca6'
tus Ratione, lib. i. 6Ka<r-njj/ 7}/u.epav ev TW d<f>avel, /itj^eirore
255
Chalcid. in Timseum Platonis. oe \vearQai. Id. Serm. XI.
856 60
Casaub. in Baron. Exercit. j. cap. Ou yap Troiel TUJI/ yevofievuiv e/co-
10. <TTOV, aXXa deiKvv&iv' tatnrep ovde t/
TlpwTov fjiev ev Tf) dva\v<rei TOV d TOV OVTO? a/oais eis TO /uj ov
(rta/j.itTO'i TOV vXiKov, TTaoaoidtoffLV avTO iv, aXXa /uaXXoi/ eis TO aOjjXov dira-
TO <ru>fjLa eis dXXoittxrti/, Kal TO e!5os o y<ayi] TOV otaXuOeVros. "O6ei; 5t/ TOV fiev
elxev craves yiveTai. Herm. Pcemand. fj\iov 'AiroXXwva KUTU TOUS TrccTpiovs Kal
Serm. i. TToXaiOUS HtV/tOUS VOfJLltflVTfi, A/\lOt/ Kttl
284 ANSWER TO A JESUITS CHALLENGE. [CHAP.
things do both fall into it, and, taking their original from
thence, do again proceed out of it." Whence the Earth
is
brought in using this speech unto God, in Hermes:
263
j rece i ve the na ture of all things for I, accord- ;
~n.v8i.ov Trpoaayopevov&L' TOV ^eTJjs evav- ram, Ditem patrem dicunt, quia haec est
TUZS Kvpiov fjioipas, e'/Te 0eos, erre dai/unav natura terras, ut et recidant in earn omnia,.
ea"riv,"Ai8riv ovo/jLa^ova-iv, cos av els aetoes et rursus ex ea orta procedant. Jul.
Kal dopaTov Tifiwv, OTO.V 5ictXu0w/u.ej/, /3a- Ferm. Matern. de Errore Profan. Relig.
SfyvTiov. Plutarch, in illud, Aa6e /3ta>- ex Ciceron.lib. ii. de Natur. Deor.
<ras. 263
Xo>jOO) 8' eyeo Kal (f>ua-iv irdvTcav'
261
Idem hie Diespiter dicitur, infimus ai/TTj yap, tos <ri)
-rr/ooo-eTa^as, Kal (pep<a
aer, qui est conjunctus terras, ubi omnia iravTO., Kal TO. (frovevQevra Se^ofiai. Herm.
oriuntur, ubi aboriuntur; quorum quod Minerva Mundi, apud Jo. Stobaeum in
finis ortus, Orcus dictus. Varro, de Lin- Eclogis Physicis, p. 124.
264
gua Latin, lib. iv. cap. 10. Paul. Capitol. Caten. Graec. in Job.
12
Terrenam vim omncm atque natu- xvii. ult.
VIII.]
01 LIMBUS I'ATRUM. 285
'
^aX/ceos uvoos,
As
- I'll
e TT/OO
o>-
265 266
Ou KOLVOV aTraariv dvOptoTrois T& Pindar. Pyth. Od. v.
; ou^ a6js aVao-ii/ 6 ol/cos ; , Orcus, Tartarus, sepulchrum.
lake or pit; by hell, lake, and pit, nothing but the grave
being understood, as appeareth by comparing this verse
with the five that come after it. So in these places follow-
infernum hoc loco pro morte atque sepul- mortuos diu non posset. Videtur autem
chre, Hebrasorum dicendi more, usurpari, mihi per dolores inferni sive mortis mor-
ut Psal. xv. quern mox Petrus citat, Quo- tem doloris atque miseriarum plenam,
niam non dereliquisti animam meam in Hebraeorum dicendi more, significari,
inferno; etEsai. xxxviii. Quianoninfer- sicut Matthaei cap. xxiv. abominatio de-
nus confitebitur tibi. Nam cum de Christi solationis accipitur pro desolatione abomi-
resurrectione disserat, multis atque aper- nanda. Andrad. Defens. Tridentin. Fid.
tissimis Davidis testimoniis confirmat, ita i
lib. ii.
288 ANSWER TO A JESUIT S CHALLENGE. [CHAP.
"
sorrow," saith he, may be the epithet of death, because
it useth to be joined with death." The Apostle's speech
hath manifest reference to the words of David, 2 Samuel
xxii. 5, 6, and Psalm xviii. (al. xvii.) 4, 5, where in the
former verse mention is made of filD ^1H the sorrows of
death, in the latter of ^INET ^in which by the Septuagint
is in the place of the Psalms translated w<5lWs a&ov, the
sorrows of hell; in 2 Samuel xxii. 6, 271 w&Ws Oavdrov, the
sorrows of death, according to the explication following in
the end of the selfsame verse, The sorrows of hell com-
pains of hell found me, or, gat hold upon me. Where
this note: "
272
Lyranus hath In the Hebrew for hell is put
sheol, which doth not signify only hell, but signifieth also
the
269 272
Suscitavit ilium Deus, solvens et ir- In Hebraeo pro inferno ponitur
ritans dolores mortis, hoc
quod per tot
est, sheol, quod non solum significat infer-
dolores mors effecerat, ut scilicet anima num, sed etiam significat fossam sive
separaretur a corpore. Fr. Ribera, in Hos. sepulturam ; et sic accipitur hie, eo quod
cap. xiii. num. 23. sequitur ad mortem. Nic. de Lyra, in
270
Quasi dicat, Ereptum a mortis mo- Psal. cxiv.
lestiis ; has enim dolores vocat, quanquam 273
maw rnboa pay bsD R. David
mortis epitheton possit esse dolor, quod
Kimchi, in Psal. xvi. 10. Hoc melius ex
morti conjungi soleat. Emman. Sa, No- sua consuetudine explicans, exaggerans-
tat, in Act. 24.
que, Nee dabis Sanctum tuum videre cor-
ii.
271In edit. Aldina et Vaticana ; nam ruptionem. Aug. Steuchus.
Complutensis habet v\oivia aSov.
V I I I .
I
OK LIMIHTS PAT RUM.
from those that go down to the pit ; and Job xxxiii. i2i>,
"liyytae &e ei? Odvarov r] ^ V X^ ^VTOV, V oe ^wrj avrov
ev ct'^7, His soul drew near unto death, and his life unto
hell. Whence that in the prayer of Jesus the son of Sirach
is taken, Ecclesiastic. -LI. ''idyyurev eias Oavdrov rj ^v^tj
juiov, KCLI *J '(wrf HJLOU rjv avveyyvs otooy KCLTW, My soul drew
near unto death, and my life was near to hell beneath.
And therefore for hell doth Pagnin, in his translation of
the 16th Psalm, put the grave, being therein also followed
in the interlineary Bible 274 approved by the censure of the
11
Hebrews, put my body in the grave
for
or tomb; lest any man should think that Master Beza
was the first deviser or principal author of this interpre-
tation.
Yet him alone doth Cardinal Bellarmine single out here
to try his manhood upon, but doth so miserably acquit him-
self in the encounter, that it may well be doubted whether
he laboured therein more to cross Beza than to strive with
himself in the wilful suppressing of the light of his own
knowledge. For whereas Beza, in his notes upon Acts ii. 27,
had shewed out of the first and second verses of the 21st
chapter of Leviticus, and other places of Scripture, that the
Hebrew word V3 which we translate soul, is put for a
dead body ; the Cardinal, to rid himself handsomely of this,
which pinched him very shrewdly, telleth us in sober sadness,
" 277 that there is a difference betwixt the Hebrew
very great
274 Censorum Lovaniensium judicio ex- 276 Heb. pro Corpus meum in sepulchro
aminata, et Academiae suffragio compro- vel tumulo. Isid. Clarius in Act. ii.
bata. Biblia interim, edit. ann. 1572. 277 Dico multum inter u'93 et \J/vxi}i/
275 Non relinques animam meant in interesse. Nam u>33 est generalissima
sepulchro, (Psal. xvi. 10), id est, cor- vox, et significat sine ullo tropo tarn ani-
pus meum. Ar. Montan. in Hebraicae mam quam animal, imo etiam corpus ;
Linguae Idiotismis, voc. Anima, in Sacr. ut patet ex plurimis scripturse locis, &c.
Bibl. Apparat. edit. ann. 1372. Itaque in Levitico non ponitur pars pro
T
290 ANSWER TO A JESUIT'S CHALLENGE. [CHAP.
and the Greek ^v^y. For {#23" saith he, " is a most
general word, and signifieth without any trope as well the
soul as the living creature itself, yea, and the body itself
also, as by very many places of Scripture it doth appear."
And therefore in Leviticus, where that name is given unto
dead bodies, " one part is not put for another, to wit, the
soul for the body, but a word which doth usually signify
the body itself; or the whole at leastwise is put for the
part, namely, the living creature for the body thereof. But
in the second of the Acts
^w^y is
put, which signifieth the
soul alone."" Now, did not the Cardinal know, think you,
in his own conscience, that as in the second of the Acts
parte, id est, anima pro corpore, sed voca- vivens pro corpore. At Actor, ii.
ponitur
bulum quod ipsum corpus significare solet ; \l/vxrj, quae animam solam significat.
aut certe ponitur totum pro parte, id est, Bellarm. de Christ, lib. iv. cap. 12.
VIII.]
OF LIMBUS PATIIUM. 291
2T8
buried his " We
poet, Animamque sepulchro Condimus,
soul in the grave." The argument, therefore, drawn from
the nature of the word ^w^f), doth no way hinder that
in Acts ii. 27, Thou wilt not leave my soul, should be in-
terpreted either, Thou wilt not leave me, (as in the 31st
verse following, where the Greek text saith that his soul
was not left, the old Latin hath, He was not left,) or,
Thou wilt not leave my body, as the interpreters writing
upon that place, Gen. xLvi. 26, All the souls that came with
Jacob into Egypt, which came out of his loins, do generally
expound it
by a synecdoche, whereby the one part
either
of the man
put for the whole person, (as we may see
is
soul the dead body may be understood, which did contain the
soul ; even as when the people are absent which be the church,
have shewed, doth always signify hell, and never the grave.
But the body of Christ was not in hell; therefore his soul
was there." If he had said that the word hades did either
rarely or never signify the grave, although he had not
therein spoken truly, yet it might have argued a little more
the earth, and either rarely or never for the grave." But
we have shewed, not only out of those dictionaries unto
282
which the Cardinal doth refer us, having forgotten first
281
Id. ibid. cap. 10. purgandum, et generaliter illorum qui non
282
Consulantur omnia dictionaria. Ib. admittuntur statim ad gloriam. Lyran.
cap. 12. in Esai. v.
83 284
Accipitur infernus in scriptura du- Est in scriptura frequens infernum
pliciter ;
uno modo pro fossa ubi ponuntur pro sepultura, atque adeo pro morte sumi.
mortuorum cadavera, alio modo pro loco Gasp. Sanct. Comment, in Act. ii. sect. 56.
ubi descendunt animae damnatorum ad 285 Emm. Sa, Notat. in Scriptur.
VIII.]
OF LI M BUS PATH I'M. 293
286
grave is meant, which Bede also is termed infernus
by
the " exterior So Alcuinus, moving the
hell."
exterior,
the last two verses, where Joseph and Nicodemus are said
to have laid him in a new sepulchre, wherein was never
293
292
Quid me contingere cupis, quae, me Sciendum sane est, quod in ecclesiae
dum inter tumulos quaeris, adhuc ad Pa- Romance symbolo non habetur additum,
trem ascendisse non credis ; quae, dum me Descenditad inferna sed nequein Orientis
;
inter inferna scrutaris,ad ccelestia rediisse ecclesiis habetur hie senno. Vis tamen
diffidis ; dum inter mortuos eadem videtur
quaeris, vivere verbi esse in eo, quod se-
cum Deo Patre meo non speras ? Id. de pultus dicitur. Ruffin. in Exposit. Sym-
Sepultur. Dom. Homil. iv. bol.
VIII.]
OF LIMBUS PAT HUM.
man yet laid; the former in the two verses going before,
where it is recorded, that they wound his body in linen
clothes with spices , /caucus e0o? eari rot? 'lovSaiois ei/ra-
(pia^eiv,
as it is the manner of
bury. For the Jews to
to the or funeration, belongeth the embalming
i>Ta0ia07/os?
of the dead body, and all other offices that are performed
unto it while it remains above ground. So Gen. L. 2, where
the physicians are said to have embalmed Israel, the Greek
translators render it,
eveTaC^iaaav o\ evTcKpiaaTai TOV 'Icrpa^X.
And when Mary poured the precious ointment upon our
Saviour, himself interpreteth this to have been done for his
294
funeration or burial. " 295 For it was a custom in times
" that
past," saith Eusebius, commonly called Emissenus,
the bodies of noblemen being to be buried, should first be
11
anointed with precious ointments and buried with spices.
And " 296
who knoweth not,
11
saith Stapleton, " that a
sepul-
11
chre an honour to the dead, and not a disgrace?
is But
the mention of sheol, (which hath special relation, as hath
been shewed, to the disposing of the dead body unto cor-
ruption), and so of hades 9 infernus, or hell, answering
thereunto, carrieth us further to the consideration of that
which the Apostle calleth the sowing of the body in cor-
ruption and dishonour, 1 Cor. xv. 42, 43. For which that
" 897 Did
place in St Augustine is worth the consideration:
11 "
not the hells, or the grave, give testimony unto Christ,
when, loosing their power, they reserved Lazarus (whom
they had received to dissolve) for four days together, that
they might restore him safe again when they did hear the
11
voice of their Lord commanding it? Where you may ob-
serve an hell appointed for the dissolution of dead men's
bodies, the descending into which, according to Ruffinus's
note, differeth little or nothing from the descending into
the grave.
294
Matt. xxvi. 12 ; Markxiv.8; John sceleribus sepulchra negari? Stapleton,
xii. 7. Antidot. in 1 Cor. xv. 55.
897 Nonne inferna Christo testimonium
295
Mos enim antiquitus fuit, ut nobilium
perhibuerunt, quando jure suo perdito
corpora sepelienda unguentis pretiosis un-
gerentur, et cum aromatibus sepelirentur.
Lazarum, quern dissolvendum acceperant,
Euseb. Emiss. Homil. Dominic, in Ramis integrum per quatriduum reservaverunt,
Palmarum. ut incolumem redderent cum vocem Do-
96
mini sui jubentis audirent ? Orat. contra
Quis sepulchrum mortuo ho-
nescit
Tom.
Judaeos, Pagan, et Arian. cap. 17,
nori esse, non dedecori, et quorundam
vi. Oper. Augustin.
296 ANSWER TO A JESUIT S CHALLENGE. [CHAP.
(or, as the Arabian divideth the book, Acts iv. 10), con-
found them together, and retain the same word in both the
" He was not left
parts of the sentence, after this manner :
298
MrjKCTt /meXXovra viro<rTpe(])6LV els-
corruptionem incorruptus exclusit. Am-
cia<t>Qopdv. Act. xiii. 34. bros.de Virginib. lib. iii.
99
Ou &o'<reis TOV oariov <rov ISelv 8ia-
301
Ann. 1578, although in the Arabic
(frQopdv. Ibid. vers. 35, ex Psal. xvi. 10. Testament printed by Erpenius, ann. 1616,
00
Ne mireris quomodo descenderit in
the terms be varied, \ I
al-haiviyato,
corruptionem, cujus caro non vidit cor-
ruptionem. Descendit quidem in locum being put for hell, and phalada
corruptionis, qui penetravit infcrna; sed for corruption.
Till.]
OF LIMliUS PATKUM. 29?
302 306
Psalter Arabic, edit. Genua?, ann. "Oral/ yap idy rts dvQptoTrovs daQe-
1516, et Romae, ann. 1619. Verum in i/ets ovras Trj <f)v(rei, irpoiriidioVTas eis
duobus meis MSS. exemplaribus habetur TOV QdvaTov, Kai /iir; /caTa-7rT|<ro-oj/Tas
Tr\pt]Kev atpQap-rov TO eavTov crwfia. Ibid. diem tertium revocavit ab inferis, et nos
p. 54. rcvocabit in temporc opportune et
; qui
ANSWER TO A JESUITS CHALLENGE. [CHAP.
ruption; but he that recalled Him after the third day from
hell, will recall us also in fit time ; and he who granted unto
him that his flesh should not see corruption, will grant also
unto us, not that our flesh shall not see corruption, but
that in fit time it shall be freed from corruption."
It may here also further be observed, that although
the Grecians do
distinguish whereof we
the funeration,
speak, and the interring, by the different terms of evTa<f>iacriuios
and rcKpi), yet the Latins do use the selfsame word of
sepulture to denote the one as well as the other. And
therefore in Gen. L. 2, where we read according to the
Hebrew, that Joseph commanded his servants the physicians
to embalm his father, the ancient Latin translation made
out of the Greek expressed it thus Diocit Joseph servis :
suis ut em "
sepultoribus, sepelirent pair ejus. Joseph gave
order to his servants the buriers that they should bury
his father." Upon which place St Augustine giveth this
" 309 The Latin
note: tongue doth not find how it should
fitly express
the Greek word For they are
evra^iacrra^.
not they that bury, that is, commit to the earth the bodies
of the dead ; which is not in Greek but eOa^av. everafyiaaav)
Those evTCKpiacrTctl therefore do that which is
performed
to the bodies that are to be interred, either by seasoning or
drying or lapping or binding them; in which work the care
of the Egyptians exceedeth all others. Where therefore it is
said that they buried him, we ought to understand that they
dressed him ; and what is spoken of his forty days' burial
is to be taken for this cure or dressing. For he was not
buried but where he commanded himself to be buried:"
namely, in the land of Canaan, not, where this was done,
in the land of
Egypt.
illi donavit ut non videat caro ejus cor- ergo ei/Ta$iao-Tal id agunt quod exhi-
ruptionem, nobis donabit, non quidem ut betur corporibus humandis, vel condiendo
non videat caro nostra corruptionem, sed vel siccando vel involvendo et alligando ;
ut liberetur a corruptione tempore oppor- in quo opere maxime JEgyptiorum cura
tuno. Orig. Tract, xxxv. in Matth. praecellit. Quod ergo dicit etiam sepe-
cap. xxvii. lierunt, curaverunt intelligere debemus.
309
Non invenit lingua Latina quemad- Et quod dicit quadraginta dies sepulturae,
modum appellaret ei/ra^iao-Tas. Non ipsius curationis accipiendae sunt. Sepul-
enim ipsi sepeliunt, id est, terrae man- tus enim ille non est, nisi ubi se manda-
dant corpora mortuorum Augustin. Locution, de
:
quod non est verat sepeliri.
Grace cj/errtcfn'ao-ai/ sed e'Oaaj/. Illi Genesi, num. 203.
VIII.]
OF LIMBUS PATRUM. 299
eyTa0moyjiO9
in the vulgar Latin rendered by the term of
sepulture, and in our common English translations by the
word of burial. As in the speech of our Saviour touching
his anointment by Mary, Matth. xxvi. 12, Ad sepeliendum
me fecit, She did it for my burial Mark xiv. 8, Prcevenit
;
10
P. Ramus in Commentar. Relig. |
TTJS KUI TO> Trapadeivu) <rvv TW \y-
yrj<;,
Christ. lib. i.
cap. 14. Kai -rats TraTpamts Depart. Greg.
(TTrj,
11
ZijTeo; yot/o TOUS <i\o/Ka6e<rre/ooi>s Nyss. in Pascha, et Christi Resurrect.
64KOS, TTaJS fV TM O.VTU> \pOVU> Tplfflv Tom. ii. Oper. Graeco-Lat. p. 823.
cavTov o ~K.vptos diowtriv, Trj TC Kapfiin
300 ANSWER TO A JESUIT S CHALLENGE. [CHAP.
312 Oure yap ev viroyftovioi's eliroi TIS elvoo'ov. Kal TO Svo /cara TUVTOV evep-
dv TOV TrapaSeiffov, OVTC ev irapaceiorta yetTai, Si d/j.<j>oTepu)vT^S OeoTtiTos TO
TO. WCTTC /caret TUVTOV ev dyaQov KaTopQovcrt]^' cid fitv T^S TOV
v'jro'xQovia^
\e1pa ro ^ TaT/os dtyQapa-ias Tr\v TOV QavaTov
'
dfjufrorepois elvai' fj acop.aTO's
315
Aia fjiev yap TOV <ra>/naTos, ev a> pia-Tos Beortjs, aVa^ dvaKpaQelaa Tip
TTJI; e/c TOV Qavarov KaTatpQopdv OVK viroKeifievu) , ovTe TOV traj'/iaros OVTC TT/S
eSefcaTo, /caT>;/oyt)(re TOV e\ovTa TOV 6a- dXXa fMSTa fiei> TTJ<:
TToirive TU> XJJO-T/; TY\V CTTI TOV Trapd(iei<rov Sid TOV XyvTOV TO?S a'i/P/oa)7rti/ois
OF 1. 1.\1151IN I'ATUIM. 301
VIII.]
from his soul but the invisible Deity being once knit with
;
that subject, was neither disjoined from the body nor the
soul, but was with the soul in paradise, making way by the
thief for an entrance unto mankind thither; and with the
body in the heart of the earth, destroying him that had the
power of death." Wherewith we may compare that place
which we meet withal in the works of St Gregory, Bishop
of Neocaesarea, wherein our Saviour is brought in speaking
" 317 I must descend into the
after this manner: very bottom
of hell for the dead that are detained there. I must
by
the three days' death of my flesh overthrow the power of
long-continuing death. I must light the lamp of BODY my
unto them which sit in darkness and in the shadow of death."
And that of St Chrysostom, who is accounted also to be
the author of that other sermon attributed unto St Gregory :
Tr\v eiffooov, did de TOV GIO/JLCITOS fv TTJ ou TWV irpo T^S Tra/ooutrtas
dvt]priiJLfvt]v,
I/CK/OOUS. del /ue TTJ T/cwj/ne'/ao) TOV aoi}v. eiriKpavev avTov, yevadfievos
TT/S e/Z7/s <raKpos KaQeXelv TOV (yevad/jievov reponendum, ex MS. Con-
iroXv^poviov Qa.vd.TOv TO /c/oaVos. del fie stantinopolitano) Trj<s ao/o/cos O.VTOV. Kai
TOV trw/iaTos fj.ov TOV Xv^yov dvdfyai TOIS TOVTO irpoXafitav 'H<ratas efiorjaev' 'O
fv OTKOTCL Kai ffKia QavuTOV Ka6rj/iei/ois. a5t)5, (pt]<nv, eTTiKpdvQr], trvvavTqaras <roi
Gregor. Neocaes. Serm. in Theophania, KaT<a eTTiKpdvQi], Kai ydp KaQtipeQr)' CTTL-
p. 111. Oper. edit. Mogunt. et inter Oper. KpdvQti, Kal ydp eveirai'xQti' eXafte o-to/xa,
Chrysost. Tom. vn. edit. Savil. p. 660. *cai 0eo) irepieTv^ev' eXafie yf/v, Kai avv-
18
Iltis ouv orvvTpiftt]<rav TruXai \a\- ovpavu>' eXafiev oirep e/3\7re, /cat
7/i/TTjo-ei/
TOVTO SeiKWffL TOV QavaTOv TTJI; iayyv \ao-e rectius habetur e<r/cu\eu<re.
302 ANSWER TO A JESUIT'S CHALLENGE. [CHAP.
words, xiv.Isaiah
19.) It was made bitter, for it was
384
Infernum Dominus cum destructurus adiret,
Detulit inde suam spoliato funere carnem.
" When the Lord went to hell to destroy it, he brought from
THENCE his own flesh, spoiling the grave."
" in his
Carpathius addeth, that grave he spoiled
320
'A\evpov Be OOLTO. rpia, irptarov fiev
TO) vSaTi TWV
Basil, de Sancto,
tj oratrcc fipoTtav </>uo-t, SevTepov Se b Spiritu
Qdva.TO<3, fJLfrd TOVTO 6 a't)s, ev (5 eyupv- cap. 15.
323 non ex conceptu
<f>V 5lGC TCKpfjS TO QfloV <TWJU.a <j>Vp
Et haec vermis, vel
irdvTa els ai/a<rra<rii/ /cat wrjv. Caesa- communium originum vivens, vel e pro-
cxcvu. fundis terras vivus emergens, ad significa-
rius, Dial. iv. Quaest.
331
TovTta TtHpfao/j-ai Bid TOUS ev adrj tionem assumptae et vivificataa per se etiam
ex inferno carnis professus Hilar. de
TvyxdvovTas' TOVTW olovel ireTpa tra-
est.
thyself, whom
it had also
raising up the dead together with
swallowed; and didst exhibit the resurrection, as God, unto
all that in faith and desire do
"
magnify thee." ^Thou,
who by thy three days' burial didst spoil death, and by thy
life-bringing resurrection didst raise up corrupted man, O
Christ our God, as a lover of mankind, to thee be glory."
" M1 Thou who
by thy three days' burial didst spoil hell,
and by thy resurrection didst save man, have mercy upon
"
me." ^By thy three days' burial the enemy was spoiled,
326
TtfjLtiaruifjLev Se Kai rj'/xels TTJV Qeiav Xuaas, X/OIO-TC, avveyeipa? veKpovi, oDs
e OUK o0oi/ais Kai vvyKaTCTrie' Kai dvda-Tacriv Train
the dead loosed from the bands of hell, Death deaded, the
"
Where, in saying that our Saviour by his grave did break
the infernal and " commanded those that were
up kingdoms,"
buried to rise up with him," he hath reference unto that
part of the history of the Gospel wherein it is recorded,
that The graves were opened, and many bodies of the saints
which slept arose, and came out of the graves after his
resurrection, and went into the holy city, and appeared
unto many. Matth. xxvii. 52, 53. Upon which place St
thus " 335
Hilary writeth Enlightening the darkness of death
:
333 336
'ETe6)S ev fJLvr]/j.eiu), o ejcoucrta)? ye- Sed nee sepulchrum quidem ejus
vop.evo'i veKpos, KOI TO. (3a.(ri\eia. TOV aSov, miraculo caret. Nam cum esset unctus a
Kpous TTJ dvacrTacrei eyeipas TTI cry. novo opere quodam ipse defunctus de-
334
Mj/fj<r0jjTi (J.ov, o TOV adi]v ovcuXeuo'as functorum sepulchra reserabat. Et cor-
Tfl Tacfifj (TOV. Bibliothec. Patr. edit, pus quidem ejus jacebat in tumulo ; ipse
ann. 1589, Tom. vi. col. 128. autem inter mortuos liber remissionem
335
Illuminans enim mortis tenebras, in inferno positis, soluta mortis lege, do-
et infernorum obscura collustrans, in nabat. Erat enim caro ejus in monu-
sanctorum ad praesens conspicatorum re- mento, sed virtus ejus operabatur e ccelo.
surrectione mortis ipsius spolia detrahe- Ambros. de Incarnat. cap. 5.
bat. Hilar. in Matth. Canon 33.
VIII.]
OF LIMBUS PATRUM. 305
the law of death. For his flesh was in the tomb, but his
power did work from heaven." Which may be a sufficient
commentary upon that sentence which we read in the expo-
sition of the Creed attributed unto St Chrysostom:
" 33T He
descended into hell, that there also he might not want a
miracle. For many bodies of the saints arose with Christ."
" 338 HELL
Namely, rendering up the BODIES of the saints alive
again," as either the same, or another author that goeth
under the like name of Chrysostom, doth elsewhere directly
affirm which is a further confirmation of that which we
:
sanctorum ; et in occursum auctoris in- 'lovcalwv Kai 'Ptofiatcoi/, Kai Ttav irapo'i/-
de Proditore, et Pass. Dominic. Tom. 0ous TOU (TwavaffTavros TO) Kupiw. IIoX-
in. Latin. Oper. Chrysost. Xa yap, (pii<ri, rrtofjLaTa
Ttav KeKOi/j.t)fJLfV(av
39
Titos taTavputftt], Kai <caxe'/3jj els TOV dyitav rjyepQri, TUIV fiv^fJLei(av dvew-^Qev-
a'<$rji/, Kai die&xia-e ({tpay/JLOV TOV e aiai- TMV. Kai KaTtjXQev eis adrjv /xovos, dvij\6e
yos /ntj <rxio-6e'i/Ta, Kai aWcrrTj, Kai <rvv- 6e fierd 7rXt/0ous, Kai ea^icre TOV aV
tjyeipe i/e\/oous TOUS aV aitavtav KeKoi/j.tj- Qpay/tdv, Kai TO /ue<roToi)(oi/
fie'i/ous ;
<cai -TraJs KaTe/3; /xovos, ai/6/3rj de ~. CUTOU eXu<re. Ignat. Epist. II. ad Tral-
roXXou oxXou 7T/30? TOV TTUTepa lian.
u
306 ANSWER TO A JESUIT^S CHALLENGE. [(3HAP.
fied, and died; those that were in heaven and in earth and
under the earth beholding him: those in heaven, as the
incorporeal natures; those in earth, to wit, the Jews and
the Romans, and such men as were present at that time
when the Lord was crucified ; those under the earth, as
the multitude that rose up together with the Lord; for
bodies" saith he, " the saints which
many of slept arose,
the graves being opened. And he descended into hades or
hell alone, but returned with a multitude, and brake the
rampire that had stood from the beginning, and overthrew
the partition thereof." Thirdly, in the Disputation of Ma-
carius, Bishop of Jerusalem, in the first general Council of
Nice " S41 After death we were carried into hades or hell.
:
yap rfv info/cei/uei/os TU> QavaTw, dXX' e- eyriyepTai. iroXXas yap eytn TCS Trept
ovo-iao-TTJe TOV OavaTOV. KOI /toi/os KCCT-
TOVTOV [jiapTvpias, e/c Te TWV Beioov ypa-
eX0a>V, fiCTO. TrXfj'601/s aVeXr/XuOei'. CCIITOS Kai e/c TJys fiX/ot nf/if/pov TOV dva-
<frcov,
yap v\v b i/oepos /co/c/coe TOV O-ITOV, b virep a-TavTos fj.apTvpias Kai eve/oyeias, TOV
j/xaiv ireo-ooV eis TTJV yrjv, Kai diroQavoov fiovov /j.v /cctTa/Sai/TOseis aor)v, TroXXo&Tov
<rapKi, os TTJ T)S Oeo-rtjTOS UVTOV cvvd- de dvafidvTOS.KaTfjXBe yap eis TOV Qdva-
fiei dvea-Tricre TOV arutfiaTiKov avTov vaov, Tov,Kai TToXXct rrw/maTa TWV KeKOifitifieviov
KaTa Tas ypa<pds, KapirotyopijcravTa TIJV dyiwv I'lyepQrj 8t' UVTOV. Cyril. Hierosol.
TOV irai/Tos dvQpunreiov yej/ous dvd Cateches. xiv.
VIII.]
01 LIMBUS PATRUM. 307
to make common unto all the saints that died before our
Saviour. " *13 A11 the saith " were
righteous men," he,
delivered, whom death had devoured. For it became the
proclaimed King to be the deliverer of those good pro-
claimers of him. Then did every one of the righteous
say, O death, where is thy victory? hell, where is thy O
sting ? for the Conqueror hath delivered us." Wherewith
we may compare that saying of St Chrysostom If it :
" 314
" W7
According to his body, which was dead, he descended
into the grave; but
according to his divinity, which did
live, he overcame hell in the mean time. The third day
he rose again, but withal raised up the souls (or persons)
of the faithful
together with him, and gave hope thereby
that our bodies also should rise
again like unto him at his
second coming."
3
'EXuTpouj/TO Trcti/res ol ctKaioi, ous 15
To fJLVi]fieia ^veto-^Qrja-av, icai ol air
KdTeTTiev 6 0a'i/aTos. yap rov Krjpw%-
e'5ei uitavos 0aj/oi/T6s aWo-Ttjo-aJ/.
Eucholog.
Qevra /3a<riXea riJav KaXwv Ktjpu/aoi/ yeve- fol. 166. b.
<r0at XuTpouTij'i/. Elra CKCO-TOS TOJJ/ 5i- 46
'O *caTa/3as eis rov aoijv, icai TO /ui/tj-
Kaitav eXeye, IIou <rou, Qdvare, TO i/T/coe ;
fjiela avTov e/criva'^as, Kai Trai/Tas TOIS ev
trov crov, aorj, TO Kevrpov ;
<$e<r/j.iovs
yap j^as 6 VLKOTTOIOS. Id. ibid.
14 <ras, /cat Trpos eavrov a'j/a/caXeora/nei/ov.
Ei yap TO
TCTapTalov Ibid.
Aa'apoi/ fieya, -rroXXai fiaXXoi/ TO -rrdWas
347 et in
a'Opotos TOUS TrdXai Kot/i?j0cj/Tas </>ai/^vai Ergo sepulchrum quoad cor-
^wi/Tas. o T7/5 eaofievT]? a'l/ao-Tao-ecos <rrj-
pus, quodmortuum erat, descendit ; juxta
vero divinitatem, quae vivebat, infernum
fj.elov r\v TroXXa yap crwfiaTa TWV *ce/coi-
interea devicit. Tertio die resurrexit :
dyitav rjyep0tj,
p.r]p.evtav f^rjcrl. Chrysost.
in Matth. xxvii. Horn. LXXXVIII. edit. sed et animas fidelium secum una susci-
Graec. vel LXXXIX. Latin, ubi tamen tavit; et dedit spem corporibus etiam a
Interpres vertit : Multo majus profecto morte resurgendi sibi similiter in se-
est multos jam olim mortuos in vitam cundo adventu. Confess. Armen. Artie.
reduxisse. 122124.
U2
308 ANSWER TO A JESUITS CHALLENGE. [CHAP.
quod Filius Dei non solum veniret in ter- vel dve<TTt}(r<-. Append, ad Job. Vide
etiam descensurus esset ad inferos,
ras, sed
Clement. Constitut. Apostolic, lib. v.
servares, absconderes autem me donee de- eam non inaniter credidisse credendum
sinat ira tua, et statuas mihi tempus in est, undecunque hoc traditum sit, etiamsi
for it." The only place which he could think of that seemed
to look this way, was that in the beginning of the tenth
chapter of the Book of Wisdom : She kept him who was
the first-formed Father of the world, when he was created
alone, and brought him out of his sin. Which would be
much more pertinent to the purpose, if that were added
which presently followeth in the ^
Latin text, I mean in
the old edition, for the new corrected ones have left it out :
Et eduxit ilium de limo terrce, " and brought him out of the
clay of the earth." Which
being placed after the bringing
of him out of his sin, may seem to have reference unto
some deliverance, like that of David's, Psalm XL. 2, He
clay, rather than unto his first creation out of the dust of
the earth. So limus terrce may here answer well unto the
Arabians' which properly signifying moist
^J&\ al-tharay,
earth, or slime, or clay, is
by the Arabic interpreter of
Moses used to express the Hebrew ^INttf, which we trans-
late hell or grave. And as this place in the Book of Wisdom
53
In Bibliis Complutensibus, et Regiis tateuchi interpres ab ipso Erpenio editus,
edit.Antuerp. ann. 1572, et magnis Latinis qui sheol vertit tharay, Gen. xxxvii. 35,
Bibliis edit. Venet. ann. 1588, ubi in hanc et XLIV. 29, 31 ; item Num. xvi. 30, 33,
p. 53 et 55. in et Kin sepulehrum, in- <ras, Kai TOV QdvaTov TraTrj'o-as, Kai TOV
fernus, biNtr. Male, inquit Erpenius, in i<r%vpov 6e<T|ueu(ras, KOI TOV 'Aoa/u e/c TO-
observation, ad hunc locum (f)ov dvaffTticras TTJ Qeovpyittrj
aov Oi/j/a'/^ei
significat
:
Adam out of the grave by thy divine power and the bright
splendour of thine unspeakable Godhead."" In the Liturgy
of the Church of Constantinople, translated into Latin by
Leo Thuseus, the like speech is used of him: " 356 He did
voluntarily undergo the cross for us, by which he raised
up the first-formed man, and saved our souls from death."
And in the Octoechon Anastasimon and Pentecostarion of
the Grecians at this day, such sayings as these are very
usual: " 357 Thou didst undergo burial, and rise in glory,
and raise up Adam together with
thee, by thy almighty
" 338
hand." Rising out of thy tomb, thou didst raise up the
dead, and break the power of death, and raise up Adam."
" 259
Having slept in the flesh as a mortal man, O King and
Lord, the third day thou didst arise again, raising Adam from
" 36 Jesus the
corruption, and abolishing death." Deliverer,
who raised up Adam of his compassion, See." Therefore doth
Theodorus Prodromus begin his tetrastich upon our Saviour's
resurrection with
Rise up, thou first-formed old man, rise up from thy grave.
ses
There came unto me gome sucn tradition as this, that
356
Crucem sponte pro nobis subiit, per 'Add/j. eyetpas e/c ^)0opds, /cai Kot
the body of Adam the first man was buried there where
Christ was crucified ; that as in Adam all do die, so in
Christ all might be made alive ; that in the place which is
called theplace of Calvary, that is, the place of the head,
locus capitis, caput humani generis resur- eis aXXov TOTTOV o-rau/oouTat, jj els TOV
rectionem inveniat cum populo universe Kpaviov TOTTOV, ov 'Eppaioov ol cifidaKaXoi
per resurrectionem Domini Salvatoris, qui (j>aari TOV 'Aoo/u. clvai Ta'^ov. Athanas.
ibi passus est et resurrexit. Inconveniens in Passion, et Crucem Domini.
enim 364
erat, ut cum multi ex eo nati remis- Epiphan. contra Tatian. Hares.
sionem acciperent peccatorum, et benefi- XL vi. Vide etiam Paulae et Eustochii
cium resurrectionis consequerentur. non Kpist. ad Marcellam. Tomo i. Oper.
magis ipse pater omnium hominum hu- Hieronymi, Epist. xvu.
312 ANSWER TO A JESUIT^S CHALLENGE. [CHAP.
and the bringing of Adam and his children with him from
thence, we have dwelt too long already.
In the second place, therefore, we are now to consider
that as hades and inferi, which we call hell, are applied
by the interpreters of the holy Scripture to denote the place
of bodies separated from their souls, so with foreign authors,
(in whose language, as being that wherewith the common
365
Atque utinam non superflua his et Tiva OVTW Qavepov
dt/cao-Tfjpta ev aSov.
inutilia miscuissent. Ambros. de Bono Kai TO Trpdyfid CCTTI.
<a/Jio\o'yr)fj.vov
terent,id est, locum qui non videtur. avTccrTricrav a'Xtj'Oeiai/. oXX' et /cat
did they not resist the truth of this doctrine. If, there-
fore, thou wilt follow them, they have granted that there is
a certain life after this, and accounts, and seats of judg-
ment in hades, and punishments, and honours, and sentences,
and judgments. And if thou shalt ask the Jews or heretics,
or any man, he will reverence the truth of this doctrine ;
and although they differ in other things, yet in this do they
all agree, and
say that there are accounts to be made there
11
of the things that be done here. Only among the Jews
the " Sadducees, which *say that there is no resurrection,
neither angel nor spirit, rdv KU& qov Ti/ucopias ical TI/KCIS
371
i el Kal ev aXAots 8ia(f>epou- EliasLevitainTischi,verb.Dbiy Kin
ev TovTta Trai/Tes 372 Aia TOVTWV T<av
TCLI, ccAA' o'UfJL<pti)vova'i > \6ywv rivi%a.TO Ttjv
Kai \eyov<riv elvai T>V evrauQa yeyevri- TT/S a'l/ao-Tao-etDs. Ei yap irav-
fieviavevQvva? e^el. Chrysost. de FatO et SietyQetpovTO, Kal /ij ets ere/ooy
Providentia, Orat. iv. Tom. vi. p. 874, OVK av cnre, II/jo<reTe'0Tj
/ucTe/3ati/oi/ fiiov,
edit. Savil. TT/OOS TOV \abv avTov. Theodoret. in Gen.
369
Acts xxiii. 8. Quaest. cix.
370 373
Josephus de Bello Judaico, lib. ii. Cajetan. in Gen. xxv.
374 Lorin, in Act. xiii. 16.
cap. 12, circa finem.
314 ANSWER TO A JESUIT'S CHALLENGE. [cHAP.
and hades. " s78 You shall find," saith Theophylact, " that
there is some difference betwixt hades and death; namely,
that hades containeth the souls, but death the bodies. For
the souls are immortal." The same we read in 379 Nicetas
Serronius's Exposition of Gregory Nazianzen's second paschal
Oration. Andreas Caesariensis doth thus express the differ-
ence " 38
Death is the separation of the soul and the body ;
:
376
Synes. Epist. iv. Nam immortales sunt animae. Theophy-
376 Eire dpa ev qdov al \]/v%ai elarlv lact. in 1 Cor. xv.
Te\ewTr\<rdvT(ov TOIV dvQpwTTtav, elre Kai 379 Hoc differunt mors et infemus, quod
ot Plat. Pha?don. p. 381, edit. Graeco-
; ilia corpora, hie animas detineat. Nicet.
Latin. ann. 1590. in Gregor. Nazianz. Orat. XLII.
377 KaXXurrov
Hepi dQavaarias x/'i/X'?
5
380
Gaj/aTos ftey ^wpitrp.
etcnjyerrcu fJLaQt]p.a. Si tav SiSdvKei, fj.rj
" 381
Death is that whereby the soul is sepa-
Hosea, thus:
rated from the body ; hell is that place wherein the souls
are included either for comfort or for pain.
The " asa soul goeth to hades" saith Nicetas Choniates
" but the
in the proem of body returneth again
his history,
into those things of which it was composed/' Caius, or who-
ever else was the author of that ancient fragment which we
" The right hand path goeth underneath the walls of Pluto deep ;
The left hand leads to pain, and men to Tartarus doth send."
381
Mors est qua separatur a corpore. Tcti eis ywpiov tyto-Teivov, ev w ol air*
Infernus est lacus ubi recluduntur ani- "/X^ S ^iKaioi. -TroXireyoi/Tat, &C. TOUTCO
mae, vel ad refrigerium, vel ad pcenam. dk ovofjia KLK\t]<TKOfiev KoXirov 'AftpadfJ.. ot
Strabus in Gloss. Ordinar. ex Hieronym. 8e adiKot et9 djOio-Tepa e\Kovrai VTTO dy-
lib. iii. in Ose. cap. xiii. yeX<av /coXao-Twi/, OVKCTI e/couo-tws TTO-
32
Kat TOU fJLfv es aSov /3e/3tjfcei/ TJ pcvo/ULevoi, ctXXa /neTa /3tas a>s Sear/uuoi
^UX J '>
^pos 5e TCC, e a>v tj/o/xo<r0r;, TO <ru>- eXKOftevoi. Ibid.
sss
fia eTraXivdpofjLiicre. Nicet. init. His- Virgil. yEneid. vi. conferend. cum
toriae. Platonis Narratione, lib. x. de Republ.
83
Tlepl 8e adov, ev w (rvve^ovrai \^/v- patillo post citanda.
\al f>iKai<av Te Kai doi/ctoi/, dvayKoiov
LTrelv. Caius, in Fragmento de Causa sivc dyaOois dvopdviv d-Tro/cXjj/oou/Liej/ oia-
Essentia Universi de quo supra, p. 205.
: OUTUI TOIS iipiacriv dTrove/iiovoriv
34
'AXX' et fj.ev oiKaioi, eis ^e^ict 0o>T- "EXXtjj/ev Tas fjiaKaptav i/jjo-ovs Kai TO
yooyovfjievoi, Kat viro TWV e0eo-ro>TfOJ/ jj'Xuo-ioi/ ire&iov. Jo. Tzetz. in Hesiod.
Kara TOTTOV dyyeXiav v/ivovftevoi^ ayov- 'Epy.
316 ANSWER TO A JESUIT^ CHALLENGE. [CHAP.
7T6jOt
TWV eva-efiecov ev ci<W, touching the state of the godly
in hades. Their common opinion is sufficiently expressed
in that sentence of Diphilus, the old comical poet " 391 In :
887
Sei/oals o<ou Ta/OTa/owo-as. 2 Pet. and. Stromat. lib. v. indeque apud Euseb.
ii. 4. Praep. Evangelic, lib. xiii. p. 400, edit.
aes Tertullian. Apologetic, cap. 47- Graec. et auctorem libri de Monarchia
389
Greg. Nazianz. Orat. xx. in laud. apud Justinum Martyr, qui Philemoni
Basilii. hoc attribuit.
390 392 Theodoret. in Therapeutic, ad Graec.
Pindar. Olymp. Od. u. ubi etiam
Scholiastes ejus meminit TWV kv aSov lib. viii. pp. 88, 89.
393 Lactant. Institut. lib. vii. cap. 7-
CiKctiwv.
391 394 Vide Tertullian. de Anima, cap. 54,
Kcu yap *a0' a'cSrjv Svo Tpt/Sous vo-
fii^ofjiev' Miai/ oiKaicov, (repay &' dcre- 55, et Macrob. in Somn. Scipionis, lib. i.
395
lIai;Ta9 o,
396
Antholog. lib. i.
cap. 37. and lib. ,
TO yevos ITdfi<vXos, ev TroA.e-
iii. cap. 6. Ets KOIVOV adyv fita TeXevrrj'cras, oaa kv a'otj yevofievos
/3/OOTOl. eda'rjv irapd Oeaiz/. Zoroaster apud Clem.
)6
"Os av a'^turjTos /cat areA-co-ros eis I Alexandr. Strornat. lib. v. indeque apud
a'6ou d<J>iKi)Tcu, ev fiopfiopw /ceio-erar 6 I Euseb. Prsepar. Evang. lib. xiii. p. 395.
398 de Repub. p. 518.
<5e
KeKadapnevos -re /cat TeTeXe<r/ue'i>os, |
Plato lib. X.
excise d(p>iK6/j.euo<i, fj.eTa Qewv oiKfjcrei. |
3 " Euseb. Praspar. Evang. lib. xi. p.
Plat Phaedon. p. 380. f. and 380. a. !
330. Vide et Origenem contra Celsum,
397 Ta5e
cruj/eypaxl/e Ztopoa'o-Tptjs o lib. ii. p. 72, edit. Grace.
318 ANSWER TO A JESUIT^S CHALLENGE. [CHAl'.
*Hi/ cT
aTroXe'ufsas crwfjia, eg alOep eXevOepov
aOdvctTos Geo?, ap./3poTos 9 OVK ert
" When thou shalt leave the body and come unto a free
the ungodly fly under the heaven (or under the earth) in
cruel torments, under the unavoidable yokes of evils; but
the souls of the godly, dwelling in heaven, do praise that
403 "
as Empedocles speaketh, conjoined in the same dwelling
with other immortal wights." Whereunto we may add these
Greek verses of Moschion, in Stobaeus :
400
Pythagor. Aur. Carm. cum Com- ots VTTO ^euyXats d(f>vKTOis KaKtav' fvtre-
8ia/j.evei KO.T'
ovpavov. Epicharm. apucl doret. in Therapeutic, ad Graecos, lib. viii.
403
Clement. Alexandr. Stromat. lib. iv. Empedoc. apud Clement. Alexandr.
02
"fyvxai d' darefiiuv inrovpavioi (al. vir' Stromat. lib. v.
ouv Tot) yaiq. 404
TTtiiTuivrai. ev aXyecri rfiovi- Lucret. de Rer. Natur. lib. ii.
VIII.]
OF LIMBUS PATRUM. 319
405
Romulus in ccelo cum diis agit vos, ut a Graiis accepistis, orbem lacteum
aevum, ut famae assentiens dixit Ennius. nuncupatis. Ibid.
408
Cic. Tuscul. Qusest. lib. i. Manil. Astronom. lib. i.
406 409
Omnibus qui patriam conservarint, 'H 6<5os ecrri TO yccXcc rwv dicnropev-
adjuverint, auxerint, certum esse in coelo o/neiftov TOV kv ovpavw adrjv. Damasc.
ac definitum locum, ubi beati sevo sempi- 410 Ei ouv TOV
yaXafciav dicnropeuovTai,
terno fruantur. Id. in Somnio Scipionis. OUTOS dv eitj o ev ovpavta cti^rjs* KCLI Trois
407 Ea vita via est in coelum, et in hunc ai^T/s o OUTOJ <a>Teii>os ; Philopon. in
coetum eorum, qui jam vixerunt, et cor- Meteor, i. fol. 104. b.
411
pore laxati ilium incolunt locum quern Kat TO ye OVO/JLO. o 'A^tjs, to 'E/o/xo-
vides, (erat autem is splendidissimo can- yei/es, TroXXou del dirb TOV deioov-s eirta-
dore inter flammas elucens circulus,) quern d\\d TroXu /noXXoj/ aVo TOV
320 ANSWER TO A JESUIT'S CHALLENGE. [CHAP.
irdvTa TCC /caXa eloevai, diro TOVTOV VTTO fivdov ol cre/ULVOTepov Ta TOV
TOV vofjLo6eTOv"ASr]? e/cXij0jj. Socrat. apud <f>L\o<r6<f>ov
Platon. in Cratylo. p. 265. Origen. lib. vii. contraCelsum, p. 362.
417 Tu>v
412
'H 5e xw 7?
"/ a T0
> detfies, T& ets dvQpcoTrtav TOV p.ev ^t/catcos TOV
TOIOVTOV TOTTOV eTepov ol\6fivov, yev- fttov die\66vTa Kal bcr'nas, eirei&dv Te\ev-
vdiov /cat KaOapdv /cat deiBrj, els adov <os Tr\ar\, eis fiaKapcav vrjo-ous CLTTIOVTCL, ot/cetv
rapd TOV dyaQov /cat (f)povtfJLOv ev ird(rri evSaifiovia 6/CTO5 /ca/caij/* TOV de
Qeov' ol, dv 6eos eQeXri, auTt/ca /cal TTJ d^t/ctos /cat dSecos els TO T^S Tto-ews TC
efifi \l/vxfj LTeov. Id. apud eund. in ,
o 6fj TdpTapov
Phasdon. p. 385. g. KaXova-Lv, lev at. Plato in Gorg. p. 312. c.
413 18
Euseb.Prsp. Evangel, lib. xi. p. 325. Oinrws a/c/oi/3ais eTrlffTevev o IlXa-
414 Ta ev adov KpiTqpia.
'Ev TOIS irepl \^ix^s ddavaaias TCOV elvcti t
ifepl TovTtav eTrotrjo-aTo Xoyovs. Ibid, VTTO yrjv SiKaitoTiipia, Kal Tas Tt/txds Ttav
422
Pindar. Olymp. Od. u. et Graec. ol <ro<f)ol Ka\ov<riv,'Op.i'ip(t)
Scholiast, ibid. Kal TOIS aXXois /uuOoTrotoTs irepl TOVTWV
423
Diodor. Biblioth. lib. iii. Kal voftov 6e/J.evoi TTJJ/
TreiOo/JLevoi, TroirjfftJ/
424
Plutarch, in Vita Sertorii. airrtav, TOTTOV Tivd viro TT) yfj /3a0uj/
425
Josephus de Bello Judaico, lib. ii.
"AiSriv virei\n<pa<rt. Lucian. de Luctu.
429 In terrain enim cadentibus corpori-
cap. 12, p. 730, edit. Graec.
2G
'AQdva-rov TC ia-'xyv Tats \l/v%al<: bus, hisque humo tectis, ex quo dictum
auTots elvai, Kal UTTO ^Ooi/os ^ t ~ est humari, sub terra censebant reliquam
cat Ti/ids, ols dpCTT/s 17 fca/ctas vitam agi mortuorum ; quam eorum opi-
rts ei/ Tto (3iw yeyove. Id. An- nionem magni errores consecuti sunt, quos
tiquit. lib. xviii. cap. 2, p. 548. auxerunt poetac. Cicer. Tuscul. Quaest.
'
X
322 ANSWER TO A JESUITS CHALLENGE. [CHAP.
saith he, " great errors did ensue, which were increased
by
the poets." Others do imagine that the poets herein had
some relation to the " 43 spherical" situation of the world;
for the better understanding whereof these particulars follow-
Q/ceavo?, TW Travci
TrepippvTos ei/oeoeTcu
18
"OTL Kai 442
j trvfjiTraara (ot/cou/u.ei/tj) fiia Quod autem universa terra in aquis
vrjtros fffTiv, viro TT/S 'A.T\avriKrj^ KaXov- subsistat, nee ulla sit pars ejus, quae infra
fj-evn? 0aXa'<r<njs -Tre/otppeo/uevrj. Aristot. nos sita est, aquis vacua et denudata, om-
de Mundo, cap. 3. nibus notum reor. Nam sic docet scrip-
439
Citat. ab Arati Scholiaste, edit, ture, Qui expandit terram super aquas :
cum Hipparcho Florent. ann. 1567, etiterum, Quia ipse super maria fundavit
p. 115. earn, et superflumina preeparavit eam^&c.
440
Achill. Tat. in Arateis, ibid. p. 93. Nee decet ut credamus aliquam terram
441
Vide Augustin. Quzest. cxxxii. in infra nos coli nostro orbi oppositam. Pro-
Genesin, et in Enarrat. Psalm, cxxxv. cop, in Genes, cap. i.
x 2
324 ANSWER TO A JESUIT^ CHALLENGE. [CHAF.
and that the pole antarctic was seen by them there, as the
arctic or north pole is by us here, according to that of
50
Ita apud Pindarum, in Olymp. Od. et in ipsis visceribus ejus abstrusa profun-
1 1.
illud, Kara yas, exponit scholiastes, ditas. Tertul. de Anima, cap. 55.
452Esse autem hujus infernae regionis
I'TTO yfjf, TOVT(TTt KO.Q' (iSoU,
51
Nobis infer! non nuda cavositas nee vastaeque abyssi incolas plures beati Jo-
subdivalis all qua mundi sentina credun- hannis Apocalypsi docemur, &c. Hilar.
tur, sed in fossa terrtc et in alto vastitas. in Psal. xcix.
326 ANSWER TO A JESUIT'S CHALLENGE. [CHAP.
453
Lucretius ex majore parte et alii hunc aliquo esse positam. Non ergo erit
integre decent, inferorum regna ne esse quo fuerit haec loco sita, quin magis quo
quidem posse. Nam locum ipsorum quern pacto evitari possit, quaerendum. Chry-
sost. de Praemiis Sanctor. Tom. HI. Oper.
possumus dicere, cum sub terris dicantur
esse antipodes? in media vero terra eos Latin.
455
nee soliditas patitur, nee centrum IIou e/celvo TO Tro\vQpv\\riTov TOV
esse,
medio mundi est,
in aSov TTO\V fjikv cv Trj (rvvr]Qeia TOV
terrae ; quae terra si ovofia.)
tanta ejus esse profunditas non potest, ut (3iov, TroXu Se V TCUS crvyy patyals TCUS
in medio sui habeat inferos, in quibus est Te e^toQev Kal Tats rj^iexe'|0cus Trepitpepo-
o o'iovrai KaQatrep oo-
Tartarus, de quo legitur, Bis patet in fjievov, ets Trcc'i/res
prseceps tantum, &c. Servius in ^Eneid. ~^eiov cvQevSe TCCS \ffv~)(as /u.eTavia"ra.a'6a.i j
" 456
It appeareth that thou didst not give much heed to
my
speech; for when I spake of the translation of the soul
from that which is seen unto that which is invisible, I
thought I had left nothing behind to be enquired of hades.
Neither doth that name, wherein souls are said to be, seem
to me to signify any other thing, either in profane writers
or in the holy removing unto that
Scripture, save only a
which and unseen."" Thereupon it being further
is invisible
" 457 How then do some think that a certain sub-
demanded,
terraneal place should be so called, and that the souls do
56
Af/Xos el p.r\ Xtai/ oi/o/iaTt TOV vTroyelov evvoelv X">/ooj/, e-rrt'-
\6yta. Tr\v yap e/c TOW bpco/uievov TT/OOS TO trtjs TOW depots travTa^oQev Tr/oi/cexw/ueVow
a'ei(5es p-eTaaTaaiv TT;S \|/ux*7 9 elirovtra, T?7 y^j &>s jujj^ej/ awTT/s /nepos yvfjivov T^S
ovoev cpfjLtjv diroXeXoiTreVat els TO irepi 7re/)t/3oX?;s TOW de/oos KaTaXa/Jiftdvea-Qai.
TOV adov t)Towyuei/oj>. ovde a'XXo Tt /not Ibid. p. 644.
6o/cet irapd Te TWV e^uoQev /cat irapd TT/S
>9
Tt oe o aorjs ;
ot /xev O.VTOV (pa<rt
Oetas yparpT/^ TO oi/oyua TOWTO otacrrj/iai- Xwpov vTroyetov oKOTeivov oi 8e TTJJ/ aVo
veiv, ev <Jo TCCS if/vyd? yii/eo-0at Xeyovai, TOW e/x</)ai/ows ets TO dtyavcv /cat a'eiotv
irXtji/ eis TO aei^es /cat d<ave<i
(/orf. /ueTot/crjo-ji/). Ibid. p. 641,
465
utrum statim post istam
Ilia receptio verba sunt, mala sua etiam hinc exagge-
vitam an in resurrectione mortuorum
fiat, rantis ? Id. Quaestion. cxxvi. in Genes,
atque ultima retributione judicii, non mi- et Eucher. in Genes, lib. iii.
cap. 18.
nima quaestio est. Augustin. Question.
467 Utrum ideo ad infemum, quia cum
Evangel, lib. ii. cap. 38. tristitia ? An etiam si abesset tristitia,
460
Solet esse magna quaestio, quomodo tanquam ad infernum moriendo descen-
intelligaturinfernus;utrum illucmali tan- surus haec loquitur ? De inferno enim
turn, an etiam boni mortui descendere so- magna quaestio est ; et quid inde scrip-
leant. Si ergo tantum mali, quomodo iste tura sentiat, locis omnibus ubi forte hoc
ad filium suum se dicit lugentem descen- commemoratum fuerit observandum est.
dere? Non enim in pocnis inform eum Augustin. Quaestion. CXLII. in Genesim,
essc crcdidit. An pcrturbati ct dolentis |
et Eucher. in Genes, lib. iii.
cap. 27-
330 ANSWER TO A JESUITS CHALLENGE. [CHAP.
as yet, nor
you ; and peradventure there shall be another
way, and by hell it shall For these things are
not be.
uncertain." Neither is theregreater question among the
doctors of the Church concerning the hell of the Fathers
of the Old Testament, than there is of the hell of the
faithful now in the time of the New; neither are there
greater differences betwixt them touching the hell into which
our Saviour went, (whether it were under the earth or above,
whether a darksome place or a lightsome, whether a prison
or a paradise), than there are of the mansions wherein the
souls of the blessed do now continue.
words of king Hezekiah,
St Jerome, interpreting those
Isaiah xxxviii. / shall
the gates of hell, saith
10, go to
that this is meant " 46<J either of the common law of nature,
or else of those gates, from which that he was delivered
the Psalmist singeth, Thou that liftest me up from the
gates of death) that I may shew forth all thy praises in
the gates of the daughter of Sion. Psalm ix. 13, 14." Now,
as some of the Fathers do expound our Saviour's going to
hell of his descending into Gehenna, so others expound it
of his going to hell according to " the common law of
nature;" the common law of nature, I say, which extendeth
itself
indifferently unto all the dead, whether they belong
to the state of the New Testament or of the Old. For
as Christ's soulwas in all points made like unto ours, sin
it was
only excepted, while joined with his body here in the
land of the living; so, when he had humbled himself unto
the death, it became him in all things to be made like
unto his brethren even in that state of dissolution.
4TO
And
68
Supra p. 199. TWV dvQpunrivcov tyvyoav, KCU TIJS <ra/o/cos
Vel communi lege naturae, vel illas
i{?
e/CTOs yevofj-evri 77 KOL i/<e(rrTj/ce' \oyiKi]
portas de quibus quod liberatus sit, Psal- dpa /cat TCUS ifrvxctis TWV dvdpwTrcov O/ULO-
mista decantat, Qui exaltas me de portis ov<ri0s, uxrirep /ecu 1} adp o^tooutrtos Ttj
mortis, ut annunciem omnes laudationes TWV dvQpejj-rrwv o-apKi -rvyydvei e/c T^S
tuas in portis filiae Sion. Hieron. lib. xi. Ma/oias Trpoe\Qov(ra. Eustathius Antio-
in Esai. cap. xxxviii. chen. in Psal. xv. citatus a Theodoreto
AXXet /xtjj/ } TOV 'Itjcrov e/cccTt'/otof in ATjoe-TTTw, Dialog. I.
TTflpav eV^e' ycyove yap KUL cf TW -^wpiia
VIII.]
OF LIMBUS PAT1UTM. 331
^/vyu>v,
the place of human souls, which is the Hebrews'
TYIDttOTT CD^V or world of spirits; and by the disposing of
Christ's soul the manner of other souls, con-
there after
cludeth it same nature with other men's souls.
to be of the
So St Hilary, in his exposition of the 138th Psalm " 471 This :
471 Humanac ista lex necessitatis est, ut mortis incidit, ut earn de aeterna faceret
j
ad infernas sedes, id quod homini debitum moratus usque ad tertium diem in inferio-
J
videtur esse, penetravit. Id. in Psal. i.iii. ribus terrac, post deinde surgens in carne,
473 ut etiam figuras clavorum ostemleret dis-
Leges inferni moriendo subiit, sed
resurgendo dissolvit ;
et ita perpetuitatcm cipulis, sic asccndit ad Patrcm. Ibid.
332 ANSWER TO A JESUIT S CHALLENGE. [CHAP.
porally, even as our Lord did rise again, they shall so come
unto the presence of God. For there is no disciple above
his Master, but every one shall be perfect if he be as his
11
Master. The like collection doth Tertullian make in his
book of the Soul: " 477
If Christ being God, because he was
also man dying according to the Scriptures, and being buried
476 Cum enim Dominus in medio um- venient ad conspectum Dei. Nemo enim
brae mortis abierit, ubi animae mortuorum est discipulus super Magistrum, perfectus
erant, post deinde corporaliter resurrexit, autem omnis erit sicut Magister ejus.
et post resurrectionem assumptus est, ma- Ibid.
477 Tertullian. de vide
nifestum est, quia et discipulorum ejus, Anima, cap. 55 ;
14
Ibid. cap. 58. Toil/ yap 0)77? effTepiifievtav voolT dv
480
Quae infra terrain
jacent, neque eiKOTtos b a'5t}s ol/cos TC /cat ei/5tatT7))ua.
light of them that are in darkness, and the life of all men,
would taste death and undergo the descent into hell, that
he might be made like unto us in all
things, sin excepted,
and for three days went through the sad, obscure, and
dark region of hell; what strange thing is it that we, who
are sinners and dead in trespasses, according to the
great
Apostle, who are subject to generation and corruption,
should meet with death, and go with our soul into the dark
chambers of hell, where we cannot see light nor behold the
life of mortal men ? For are we above our Master, or
better than the saints who underwent these things of ours
after the like manner that we must do?"
Juvencus intimateth that our Saviour, giving up the
ghost, sent his soul unto heaven, in those verses of his:
487
Tune clamor Domini magno conamine missus
^Ethereisanimam comitem commiscuit auris.
heavens have
thy spirit, paradise thy soul, (for to day,
saith he, will I be with thee in paradise), and the earth thy
"
blood," or thy body" rather ; for that answereth to the
third member of his division. In the Greek exposition of
the Canticles, collected out of Eusebius, Philo Carpathius,
and others, that sentence in the beginning of the sixth
" 491
By this descending of the bridegroom we may under-
stand the descending of our Lord Jesus Christ into hell, .
90
KttT6/3tJ CIS K.TJTOV aVTOV' 7T/0<)s TCtS eris in paradise. Philo Carpath. in Can-
ev adov Ttav dyiwv if/v^ds. Euseb. in tic, vi.
plurimi ante legem et in lege ; qui qui- dv fXf TavTa, SiSaffKo/JieQa Kai K TOV
dem omnes, veluti aromatum phialae sive
irapovTO's pr\Tov Kai CK Tra'crTjs T^S 0eia9
areolas, sanctissimae justitiae odores ac
ypacpijs, cv evTraOeiais elvai TOV evo-e(3fj,
fructus suavissime oluerunt. Tune enim TOV oe dSiKov ev TOIS Ka-raXXjjXois KoXa-
paradisum triumphator ingressus est, cum creffiv. eTepoii Se eoofce TOV irapaSeitrov
ad inferos penetravit. Adest nobis ipse
ev ovpavip flvai. o fie d-TrXoi/s c/c/cXrjtrt-
Deus hac in re testis, cum in cruce latroni
aa-TTJs dKO\ou6ii<Tfi fidXXov Ty icTTOpia.
(sese illi
ipsi religiosissime commendanti) Olympiodor. in Ecclesiast. cap. iii.
clementissime respondit, Hodie mecum
336 ANSWER TO A JESUITS CHALLENGE. [CHAP.
497 500
Bishop's Preface to the second part Inveniri insuper asserit in multis ve-
of the Reformation of Perkins's Catholic, tustissimis exemplaribus MSS. orationem
p. 19. Dominicam in hunc modum IlaTe/o ij/uwi/
:
498
Broughton in his Epistle to the o ev Pater noster qui es in inferno,
<*<$>;,
Nobility of England, edit. ann. 1595, &c. Veteres quoque Macedones aliter
p. 38. orationem Dominicam nunquam precatos
499 fuisse. Jo. Rodolph. Lavator. de De-
Require of consent, edit. ann. 1611,
p. 21. scensu ad Inferos, lib. i. part. i. cap. 8.
Y
338 ANSWER TO A JESUIT'S CHALLENGE. [(JHAP.
qSrjs,
Master JBroughton might well defend that it is of so
large a capacity that heaven itself may be comprised within
the notion thereof: heaven, I say, not considered as it is
517
Praecordia pressit
Ille senis, tremulumque caput descendere jussit
In coelum.
512 516
1 Sam. xxix. 4, and 2 (or 4) Kings Ruth iii. 3 Kai ai/a/Sfjo-t; eir* TOV
:
513
Joshua xvi. 3. Atque in uno et eodem versu Jons i. 3 :
514
1 Sam. xxvi. 6. Kai KaT6/3rj els 'loirTrtji/, icai evpe irXolov
515
Gen. xLiii. 4 and 5 : Ei /uei/ ovv diro- teal dveftrf eis O.UTO.
523
520
Animos cum e corpora excesserint Qui non possumus intelligere quod
in sublime ferri. Cicer.Tusculan.Quaest. dicitur, nisi per ea vocabula qua? usu di-
lib. i. dicimus, et errore combibimus. Hieronym.
621
Chrysost. in Ephes. Homil, xi. lib. ii. in Amos cap. v,
524
522
Theophylact. in Ephes. cap. iv. Phumutus de Nat. Deor. in Plutone.
VIII. J OF LJMBUS PATRUM. 341
l(put/uiov
T Aidrjv, os VTTO
^ovi ow/mctTa vaii 9
527'
evepoiviv CLVOLGGW
ara" 'A'idrjs o
evepoun KaTa(pQt/u.evoi(Tiv dvd
" Hades was who reigneth over them that lie dead
afraid,
in the earth."Philo Byblius relateth out of Sanchoniathon,
a more ancient writer than either Homer or Hesiod, not
only that he was the son of Saturn and Rhea, but also
529
that his him after his death, and that
father did canonize
the Phoenicians call him both Pluto and Muth, which an-
swereth to the Hebrew JTID, and in their language signifieth
death. The Grecians, who had from the Phoenicians their
firstgods as well as their first letters, tell us further that
53
this Hades, or Pluto, was he who shewed men those things
that did concern " burials, and funeral rites, and honours
of the dead, of whom
was had before his no such care
time ; and that for was esteemed the god this cause he
that bare rule over the dead, the dominion and care of them
525
Plato in Gorgia. 10
Toi/ 6' "ASrjv XeyeTai TCL irepi TOS
526
Hesiod. in Theogonia. Ta<^>cts KCLI TCCS eK<f>opds /cat Ttyua's TOJV
527 Homer. Iliad, xv. Te6i'60)Twi/ Ko.Ta.Se'ifcai, TOV irpo TOV
528
Hesiod. Theogon. fit]6e/ut'a ou<rtjs eiri/zeXetas irepl
529
"Erepoi/ avTov iraloa diro 'Peas SlO KO.I TU)V TCTcXeUTtJ/COTOJI/ 6
ovofna^oficvov Moi6 aTroQavovra dtyiepo'i. Beds OUTOS TrapeiXtj-TTTai Kvptevew, a.Tro-
Qdvarov de TOVTOV Koi H\ovT(ava <boivi- i/e/u.T)0ei(r?j5 TO 'TraXaioi' avTtp T^S TOVTOJI/
Kes 6vonaov<ri. Phylo Bybl. lib. ii. Hist. dp\fj<s /cat (frpoirridos. Diodor. Sicul.
Phoenic. apud Euseb. lib. ii. Praeparat. Bibliothec. lib. v. p. 337, edit. Graeco-
Evangelic, p. 25. Lat.
342 ANSWER TO A JESUIT'S CHALLENGE. [cHAF.
1'
a TOL XdOerai
M^TjOos eT ei;
q$ov Kal vrctTpos KeKevQoroiv,
OVK ear' a5e\<^)o9 OCTTIS civ /3\ao"ro7 TTOTC.
* / ~c// '
^ N -i > * ''v A '
^ t '
JULrjTpOS
OVK. Tl fJLV ((tiOVTWVj ClO\(pOS CLV ttAAO? OVOCVl TpOTTM
" father and mother being now no longer living,
yevoiro, My
another brother by no manner of means can be had." So
that ev aSou KCKevOoToiv or Terety^oroti/, being in hades,
with the one, is the same with OVK en ^OJOI'TWI/, not now
living, in the other ; or, as it is
alleged by Clemens, OVK eV
OVTMV, not now being, which is the Scripture phrase of
them that have left world, Gen. v. 24, and xLii. 36;
this
Psalm xxxix. 13; Jer. xxxi. 15, and XL!X. 10; used also by
540
(Jlem. Stromat. lib. vi. | scripturis ssepe conjunguntur, significatur
541
Herodot. Histor. lib. iii. l
550
may adjoin Bede, who is in like manner indifferent for
either reading.
In the Proverbs, where it is said, There is a way
which seemeth right unto a man, but the end thereof are
the ways of death, Proverbs xiv. 12, and xvi. 25, the
from hell, Proverbs xxiii. 14, they read, TI/J/ \|/i/^>Ji/ avTov e/c
Qavdrov pvcrr],
Thou shalt deliver his soul from death. So
in 14, where the Hebrew and Greek both read,
Hosea xiii.
saith he, " from the hand of hell," that is to " from
say,
the power of death." So out of the text, Matth. xvi. 18,
Eusebius noteth that the Church doth " 552 not give place to
the gates of DEATH, for that one saying which Christ did
Upon this rock I will build my Church ; and the gates
utter,
Peter, but of the faith, that the gates of DEATH should not
prevail against it; but the confession (of the faith) over-
547 853
Id. in Anchorato,p.484. Videetiam 'AXX' ovSe TCUS TOV QavaTov TruXous
eund. contra Ariomanit. Hzeres. LXIX. vTro%(opov<ra, Sid fiiav Keivt]v, i}v CUTOS
p. 337. aTre<pijvaTO Xeii/, eiiriav, 'EiriTJ/i; TreV/oai/
548
Athanas. Oper. Graeco-Lat. Tom. o'iK.ooo/j.i]<r<a u.ov T>JJ/ e/c/cXjjcriaj/, /cat irvXat
, d/u.<pl
S
56
HoVTOTTOpWU TO TT\OV fiv dioij .
11
'O KCLT dvQpcaTroav O/'TTI;TOS Qdva-
Nazianz. Carm. xv. de Vitae Itinerib. TOS, Tr]v r\TTav Sid TOV 'HAi'ai/ efidvQave.
Tom. ii. edit. Graeco-Lat. p. 91. Ibid.
55^
TldvTwv ctirXois O/JLOU (pOeipo/mevoov
52
Ne/cpos efccopiyveiTo TOV aSov TIJI/
e\6iz/ws, Kul irapctTrefjiirofievwv TU> ady. TJTTUV. Id. in illud, Ecce ascendimrts
Grace. Eucholog. fol. 197. Hierosolym. p. 265.
8 563
'Ei/a>x e/uLevev eeo T^S TOV davaTOv KctTct (TOV veavievcreTai 0aj/aTos, o5
ffcryfjvtjs, 'HXias TOIS TT/S <pv<r<a<3 ov\ <f)(avnv OVK ijj/ey/cej/ a'5rjv; Trpwijv e/idXeo-a?
'
'Ef a>x /nTa6to-et TOV a&riv eev\ti/e. Id. in ov TT60o/3jTai, ^e'^cTai OdvaToi Ibid, ;
565
'EytjyepTai inrep rjjuaiv 6 Xpitrros' TJ dQdvaTO-s, TOTC TOV ciSrjv eveKpOMTO.'s TTJ
ov yap yeyove KO.TO\OS Tats aSov TruXais, dcTTpaTrrj T^S OCOTTJTOS. Octoech. Ana-
OVTC p.ev els airav tjXcoTots (leg. tj'Xeo Tins) Evang. Chrysostom. Latin,
stas. Graec. et
thee, shrunk for fear. " 5T2 The resurrection from the dead,"
" the end" of our Saviour's "
therefore, being suffering," as
Eusebius noteth, and so the beginning of his glorifying, the
first
degree of his exaltation would thus very aptly answer
unto the degree of his humiliation ; that, as his resur-
last
"
rection arising from the dead," so his descending
is an
unto hades, or ad inferos, should be no other thing but
" a
going to the dead." For further confirmation whereof
let be considered that St Jerome, in the vulgar Latin
it
\a\rjcrri,
TOT
K:\IJTOIS
" Then
coming forth from the dead, &c." are thus turned
576
into Latin in Prosper Tune ab inferis regressus, ad lu-
:
again unto life." His " 578 rising from the dead was the
u579
loosing of us from hades" saith Gregory Nazianzen. He
was raised from hades, or from the dead, and raised me
being dead with hinV saith Nectarius, his successor in the
see of Constantinople. Therefore is he called U580 the first-
begotten of the dead, because he was the first that rose
from hades, as we also shall rise at his second coming, 1 ''
579 581
Excitatus est ab inferis, meque mor- Liturg. Jacobi, Marci, dementis,
tuum simul excitavit. Nectar. Orat. in Basilii, et Gregorii Theologi.
582
Theodor. Martyr, a Perionio convers. Ambros. de Sacrament, lib. iv. cap.
80
IIjOOTOT-o/cos yei/o/uei/os e/c TO>V i/e- 6 ; Offic. Ambrosian. Tom. i. ; Liturgic.
KpU)V, OLOTL dveffTT) TTpWTOS e/C TOV O.GOV, Pameli, p. 302; Sacramentar. Gregorian.
KaQws Kal tj^ieis /ieXXo/xei/ dvitTTaa'dcti tv Tom. n. p. 181.
TJ7 SevTepq. vrapovaict. Tract, de Definit. sss G en. xxv. 8, compared with xv. 1,%
Ji.
Oper. Athanas. Graeco-Lat. p. 59. Numb. xx. 24, and xxvii. 13, &c.
VIII.]
OF LTMHITS I'ATRU.M. 353
they not the same thing properly, but the one a conse-
quent of the other, as appeareth plainly by the vision,
it
of death. 5S4
Death itself, as wise men do define it, " is
11
nothing else but the separation of the soul from the body,
which is done
in an instant but hades is the continuation
;
supposeth
584
Mortem nihil aliud esse definiunt 16
Tov tie Qeov ^>a^v ev eKaTepa <ye-
sapientes, nisi separationem animae a cor- yevfjQai TTJ TT;S </>u<reo)s i}[j.(i>v *ai/TJ<rei, Si'rjs
589
Lord himself have been styled 'O irptoroTOKOs e/c
veKpwv, the Jtrst-born from the dead, unless the resurrec-
tion were accounted to be a kind of a nativity, whereof new
he himself was in
placethe be made partaker,
first to
590
that among all, or in all things, he might have the pre-
59l
eminence, the rest of the sons of God being to be children
betwixt the time of our birth and the time of our death,
is opposite to the distance that is betwixt the second and
vKpu>v, 'iva yemjTai kv Traaiv auros irp<a- pugnans), sed tempori in confinio. Aul.
Tevcov. Coloss. i. 18. Gel. Noct. Attic, lib. vi. cap. 13.
594
591
Luke xx. 36. To yap e^ai^Mjs TOLOVTOV TL eoiKe
592
Quandomoriensmoreretur; cum jam <rr]/JLaiveiv, ois e e/ceu/ou fjLTaftdX\ov ets
in morte esset, au turn etiam cum in vita eTcpov (al. endrepov). Plato in Parme-
foret. Taur. nide, p. 67.
VIII.] OF MMBUS PATRUM. 355
595
1 Cor. xv. 54, 55. ea quae continetur ab ea caro exierit de
596
Haec juste dicentur tune, quando dominio ejus. Irenaeus, lib. v. cap. 13.
mortalis hsec et corruptibilis caro, circa 597 Matt, xxvii. 40
42.
98
quam et mors est, quae et quodam dominio KadoTt OVK r\v SvvaTov
mortis pressa est, in vitam conscendens, avTov VTT' avtov. Acts ii. 24.
99
induerit incorruptelam et immortalitatem. Oa'i/aTos auTou OVK on Kvpttutt.
Tune enim vere erit victa mors, quando Rom. vi. 9.
Z 'J
356 ANSWER TO A JESUIT S CHALLENGE. [CHAP.
himself down only upon death's bed, but slept also upon
it, that arising afterward from thence he might become
606
the Jirst-fruits of them that slept. In which respect the
607
Fathers apply unto him that text of the Psalm, I laid
me down and slept,I awaked, for the Lord sustained me,
(Psalm iii.
5) ; and Lactantius that verse of Sibyl,
TO Tatyev, 607
'Eyei/oas eKelvo TT/OOO-J/- Cyprian. Testimon. advers. Judaeos,
fey/ce TU> iraTpi, e\evQepw><ra<i ou e/c/oa- lib. ii. sect. 24 ; Lactant. Institut. lib. iv.
TeiTo QavaTov. Athanas. Rescript, ad cap. 19; Ruffin. in Exposit. Symbol.;
His dead body, though free from corruption, yet did descend
608
Dionys. Ecclesiast.Hierarch.cap.2. Leo i. Epist. iv. cap. 3 ; Paschasius dc
**
To 6e virvtaata, T^S /ca-ra/cXio-eoj? Spiritu Sanct. lib. ii. cap. 5; Johan.
en-irao-is Euthym. in Psal. iv. 9.
eo-rt'j/.
j
Damascen. Orthodox. Fid. lib. iv. cap.
610 Et ne 10 ; Germanus in Rer. Ecclesiast. Theo-
cuiquam sit dubium hu-
forte \
jus simpli mysterium sacramenti, videat in ria; Walafrid. Strab. de Reb. Eccle-
eo mortem et resurrection em Christi signi- siast. cap. 26; Theophylact. in Johan.
ficari. Nam in aquis mersio quasi in in- i
cap. iii.
iegritudine; non in qua jam eras, sed in liberari, quo per liberatores suos non sunt
qua futurus eras. Nescio quis habens permissi perduci. August, in Psal. LXXXV.
621
causam molestam, mittendus erat in car- Ephes. ii. 15.
622 Kal TOV ov-
'Ei/ Tct(/>a> Kcrre/cXeieTOj
cerem; venit alius, defendit eum. Gratias
agens, quid dicit ? Eruisti animam meam pavov efceTeivev taael SeppiV ev i/e/c/oolv
decarcere. Suspendendus erat debitor : so- e\oyi^TO, Kai TOV <i'o>/i> ecrK'uXcuez/. Pro-
lutum est pro eo ; liberatus dicitur de sus- cli. Cyziceni Episc. Homil. de Nativit.
pendio. In his omnibus non erant : sed quia Domin. in Act. Concil. Ephes. part. i.
falibus meritis agebantur, ut nisi subven- cap. i. edit. Rom.
360 ANSWER TO A JESUITS CHALLENGE. [CHAP.
by the
624
fourth at Chalcedon, and the 625 fifth at Constan-
" 626
To
end that by his unspeakable power
the
tinople :
our Lord did deliver his people from hell by way of pre-
vention, in saving them from coming thither, or by way
of subvention, in helping those out whom at the time of
his death he found there the means, whether this were:
623
Act. Concil. Ephes. part. i. cap.
xxvi. edit. Rom. TC Ty TOV dvQptairov (piHret TIJI/ eis dfpQitp-
624
Concil. Chalced. Act. v. cr'iav dvaopofitjv, yapiTi Qeov virep travTO.'s
625 6e dve(3ito
Quint. Synod. Constantinop. Col- eyeixraTo QdvaTOV, T/otij^ie/oos
6as
Bellarmine at first held
probable that Christ's
it to be
soul did descend only by his effects, but by
thither, not
his real presence also; but afterwards,
" '*"
having considered
better of the matter, he resolved that the opinion of Thomas
and the other schoolmen was to be followed." The same
Suarez, who concerning this whole
6::
is the judgment of
Article of Christ's descent into hell doth thus deliver
his mind :
" 631
If by an article of faith we understand a
truth which all the faithful are bound explicitly to know
and believe, so I do not think it
necessary to reckon this
the articles of faith, because it is not a matter alto-
among
gether so necessary for all men, and because that for this
628
Bellarm. de Christo, lib. iv. cap. ac credere teneantur, sic non existimo
16. necessarium hunc computare inter articu-
Re melius considerata, sequendam
29
los fidei; quia non est res admodum
esse existimo sententiam S. Thomae, qua? necessaria singulis hominibus, et quia
est aliorum scholasticorum in Sent. in. ob hanc fortasse causam in symbolo Ni-
Dist. xxn. Id. in Recognitione Ope- ceno omittitur; cujus symboli cognitio
rum. videtur esse sufficiens ad praeceptum fidei
C3
Suarez.Tom. n. in part. in. Thorn. implendum. Denique propterea forte
OF PRAYER TO SAINTS.
32
Regulam fidei pusillis magnisque
j
nent. Augustin. Epist. LVII. ad Dar-
communem in ecclesia perseveranter tc- j
danum.
IX.]
OF PRAYER TO SAINTS. 363
worship the Lord thy God, and him only shalt thou serve.
But prayer is such a principal part of this service, that it
2
is
put for the whole; and the public place of
usually
God's worship hath from hence given it the denomination
of 3 the house of prayer. Furthermore, he that heareth
our prayers must be able to search the secrets of our hearts,
and discern the inward disposition of our souls. For the
pouring out of good words, and the offering up of external
sighs and tears, are but the carcase only of a true prayer ;
the life thereof consisteth in the 4 pouring out of the very
5
soul itself, and the sending up of those secret groans of
the spirit which cannot be uttered. But *he that searcheth
the hearts, and only he, knoweth what is the mind of the
2 8
Jerem. x. 25 ; Joel ii. 32 ; Acts ix. Psalm LXV. 2.
14; 1 Cor. i. 2. Sic
apud Optatum, lib.
9 Nam idcirco ante Christi adventum
iii. Ut negaretur Chris-
contr. Donatist. non ita colebantur neque invocabantur
tus et Jdola rogarentur. Item, Testamen- spiritus patriarcharum et prophetarum.
tum divinum legimus pariter; unum quemadmodum nunc apostolos et mar-
Deum rogamus. tyres colimus et invocamus, quod illi ad-
3
Isaiah LVI. 7; Matth. xxi. 13. huc inl'emi carceribus clausi detinebantur.
4
Psalm Lxii. 8 ;
1 Sam. i. 13, 15. Bellarm. fin. Praefat. in Cron trovers, dc
8
Rom. viii. 26. 6
Rom. viii. 27- Ecclesia triumphante, in Ord. Disputat.
364 ANSWER TO A JESUIT'S CHALLENGE. [CHAP.
appear that any account at all was made of it; and for
the tithe, too, he shall find perhaps, before we have done,
that he is not like to carry it away so clearly as he weeneth.
10 et occasio daretur
Quia scripturas conditas et publicatas gentibus put-nidi sibi
in primitiva ecclesia oportebat Christum exhibitos multos Deos pro multitudine
fundare et explicare, qui per tacitam sug- deorum quos relinquebant. Alphons.
gestionem Spiritus sanctos secum adduce- Salmer. in 1 Tim. ii. Di.sput. viiu
bat ; et durum esset id Judaeis praccipere,
IX.]
01 PRAYER TO SAINTS. 365
saints that have left the body and be with Christ, do any
11
Rev. xv. 3. CTTL TTO.OIV eei//uei/iecr6ai 9eoj/, Ka.Ta.voi)-
12 TW
Ego quod omnes illi qui
sic arbitror, craTio, OTI aivirep KivovftetHp (TW/ULUTI
dormierunt ante nos patres, pugnent no- a'/coXov6eT ; TT/S <r/aa UVTOV
/CII/TJO-IS, TOV
biscum et adjuvent nos orationibus suis. avTov TpoTrov TW e^ev/nevi'^eo'Qai TOV CTTI
Ita namque etiam quendam de senioribus iraffL Qeov CITCTOI eu/ievets e-^eiv TOWS
magistris audivi dicentem. Origen. in fueivov TTavras 0/Xous dyyeXous, icot
Jos. Homil. xvi. \|^uxs Kai TTveu/jiaTa' avvaiaQovTai yap
13
Jam etiam extra corpus positi
vero si Ttav d%itav TOV Trapd TOV Qeov ev/Jievi<T/j.ov'
sancti, cum
Christo sunt, agunt ali-
qui Kal ou fj.6vov KCU avTol cv/j.evflv TOIS ct^iots
quid, et laborant pro nobis ad similitudi- yivovTcti, aXXa /cat a-vfJurpaTTOva-i TO??
nem angelorum, qui salutis nostrae mini- /3ouXo/iej/oisTOV eirl irdffi Oeov dcpaireveiv,
steria procurant, &c. habeatur hoc quoque Kal efcev/jLevifyvTai, /cat avvevyovTai, /cat
inter occulta Uei nee chartis committenda crvva^iovariv WCTTC ToX/nav tj^ias Xe'yeti/,
rr.ysteria. Id. lib. ii. in Epist. ad Roman, OTI dvdpaairois, fjiCTa irpoaipeo-ews irpon-
cap. ii.
4
"Eva ovv TOV CTTI Traort Qeov 1} plv ew, fivpai o<rat
KeVfJLeVl<TTOV, KCtl TOVTOV t'XeO) 6/CTCOJ/j dvvd/jieis lepai. Origen. contr. Cels. lib.
not so much
as afford any little audience to it. For we
must pray him alone who is God over all and we must
to ;
pray to the Word of God, his only begotten and the first-
born of all creatures, and we must entreat him that he
as High Priest would present our prayer, when it is come
to him, unto his God and our God, and unto his Father
and the Father of them that frame their life according to
the word of God." And whereas Celsus had further said,
that we "
17
must offer firstfruits" unto angels, " and prayers
15
"On Kal ol Saifioves elai TOV Qeov, KTiffetus Xoyu) 0eou,
Kal Std TOVTO iricTTevTeov ecTTiv au-roT?, Kal dfcitareov avTov, a>? dp\iepea, TI}V CTT'
Kal Ka\\tptjTeov /cara vo/nous, Kal irpocr- avrov (pQdcraffav t;/iaif ew^j/ dva<pepeiv
evKTeov 'Lv (Sal- Cels. ibid, eirl TOV Qeov avTov Kal Qeov tj^ucui', Kal
evfjievels
having God
favourable unto us, and his only begotten Son
Jesus being manifested among us ; but if we have a desire
unto a multitude whom we would willingly have to be
favourable unto us, we learn that thousand thousands stand
by him, and millions of millions minister unto him who :
/,
TOV- /cat yap iraWes el<rt XeiTOVpyiKa irvev-
Tto KOI Tcts eu^as ai/aire/i-Tro/iei/, e^oi/Tes fiaTa, eis SiaKOviav aVoo-TtXXo/xei/a Sia
dp\Lepea fieyav, SieXrjXvQoTa TOUS ovpa- TOUS fieXXovras /cXtj/ooi/o/uetj/ <r<0Ti]aiav.
voos, 'Iqarovv TOV viov TOV Qeov" /cat /c/oa- Origen. ibid. p. 411, 412.
19
TOV/JLCV -7-779 o/zoXoyiae ea>s dv ^W/JLCV, <pi- Hd<rav fiev yap der)<riv /cat Trpoarev-
XavQpojTrov TvyyavovTes TOV Qeov, /cat X)V Kal evTfv^iv /cat fv\api(TTiav dva-
TOV /Jiovoyevovs CLVTOV 'Itj(rou ev rj/uuv </>a- TrefjiTTTfov Tip eirt Trao't Geai Sid TOV etrt
Tovpyovv avTia' atVij/es 0)5 o-uyyevets /cat tie /cat /ca0' VTroQeariv TJ trepl avTwv eirt-
22
Rev. ii. 10. Tas TOV Kvpiov /cat /ui/tujra's,
23
OuTe TOV \piffTov TTOTC KaTa\LTTfiv dittos veKa evvotas dwirepfiXriTov TT;?
ouvrjo-o/weOa, TOV uTre/o TJJs TOU iravTOS eis TOI/ i5toj; (3acri\ea /cat ^t^aV/caXoi/* oil/
KocrfJLOV Ttiiv Gia^ofievwv <ra)Tr//5tas iraQov- yevoiTo Kal //ias cruy/coti/wi/ous T6 /cat
28
homo tantummodo Christus, quo-
Si eum, cujus nomen invocatur, Deum Je-
modo adest ubique invocatus, cum haec sum Christum esse pronunciat. Si ergo
hominis natura non sit, sed Dei, ut adesse et Enos et Moses et Aaron et Samuel in-
Ephraim and Manasseh. Gen. xLviii. 15, 16, did use this
form of prayer, The God which fed me from my youth
unto this day, the angel which delivered me from all evils,
31
bless those children, (which Cardinal Bellarmine placeth in
the forefront of the forces he bringeth forth to establish the
invocation of saints;) Athanasius answereth, that " he did
32
not couple one of the created and natural angels with God
that did create them, nor omitting God that fed him, did
desire a blessing for his
nephews from an angel; but saying,
Which delivered me from all evils, he did shew that it was
not any of the created angels, but the WORD of God,"
that is to say, the Son, " whom he coupled with the
Father and prayed unto." And for further confirmation
hereof he allegeth, among other things, that neither M Jacob
nor David did " pray unto any other but God himself for
their deliverance."
The place wherein we first find the spirits of the de-
ceased to be called unto, rather than called upon, is that
in the
beginning of the former of the Invectives which
Gregory Nazianzen wrote against the Emperor Julian, about
the 364th year of our Lord: "Aicove Kal r\ TOV fjiyd\ou
30
OVK dv yavv evfcaiTo TIS Xafielv irapd ciiXoyiav jJTfi TOIS eyyoj/ots' a'XX' f l/otj/coJv,
TOV TraTpos Kal Ttav dyyeXuv, J ira/oa 'O pvofievos /ne K irdvTcav Ttav va/caij/,
TII/OS TtJav aXXa>i> /CTttr/uaVa)!/* dvoW etieifce pi) TV KTiffQevTtav Tivd dyyeXtov,
etTToi TIS, Aanj Beos Kal ayye-
aoi o aXXa TOV Aoyov fivat TOV 6eou, ov T<
Xos. Athanas. Orat. iv. contra Arian. TraTpl crvvaTTTtov rjvyeTO. Athanas. Ut
p. 259. supra, p. 260.
33 dXXov
31
Bellarm. de Eccles. Triumph, lib. i. Kai auTov 6e OVK 17
cap. 19.
&C. Kal o Aa/3t(5 OVK dXXov
Xci,
32 avTov TOV Qeov irapCKaXet irepl TOV
Ou Ttav KTiffQeirrtov Kal TTJV tyvtriv /
TrjKOGi) Trepl TU>V v9d$e 9 " If they which be dead have any
1'
sense of the things that are done here. The like limita-
tion is used by the same Nazianzen toward the end of the
funeral oration which he made upon his sister Gorgonia,
where he speaketh thus unto her: " If thou hast any care
35
of the things done by us, and holy souls receive this honour
from God, that they have any feeling of such things as these,
receive this oration of ours instead of many and before many
1
funeral obsequies.' So doubtful the beginnings were of that
which our Challenger is
pleased to reckon among the chief
articles, not of his own religion only, but also of the Saints
and Fathers of the primitive Church, who, if his word
may be taken for the matter, did generally hold the same
35 Ei 5e TIS <roi Kcti TU>V ripfreptov <rri ventum sancti qui moriebantur, non in-
A.oyos, Kal TOVTO -rais oertais \lrv\ai<s e*c trabant in ccelum, nee Deum videbant,
Qeoi ye/oas, TWV rowvTtav e7rai<r0aj/eer0at, nee cognoscere poterant ordinarie preces
<5exoio KO.I TOV TJ/xeVe/ooi/ \6yov avrl TTO\- supplicantium ; ideo non fuisse consue-
\iav Kal Trpo -TroXXwj/ evTCKfriwv. Greg. tum inTestamento Veteri, ut diceretur,
Nazian. Orat. xi. in Gorgon. Sancte Abraham, ora pro me, &c. Bel-
36
Notandum est, quia ante Christi ad- larm. de Sanct. Beat. lib. i.
cap. 19.
OK PRAYER TO SAINTS.
departed, that they should help him or pray for him for ;
they were not as yet blessed and glorified, as now they be,
and therefore so great an honour as this is was not due
unto them." And " 39 in vain," saith Pighius, " should their
suffrages have been implored, as being not yet joined with
God in glory, but until the reconciliation and the opening
of the kingdom by the blood of Christ the Redeemer, waiting
as yet in a certain place appointed by God, and therefore
notunderstanding the prayers and desires of the living,
which the blessed do behold and hear, not by the efficacy of
any proper reason reaching from them unto us, but in the
glass of the divine Word, which it was not as yet granted
unto them to behold. But after the price of our redemption
was paid, the saints now reigning with Christ in heavenly
glory do hear our prayers and desires, forasmuch as they
1'
behold them almost clearly in the Word as in a certain glass.
Now, that divers of the chief doctors of the Church
were of opinion, that the saints in the New Testament are
in the same
place and state that the saints of the Old Tes-
tament were in, and that before the day of the last judg-
ment they are not admitted into heaven and the clear sight
quo sancti, videntes Deum, possunt etiam et propterea non percipientium orationes
in eo videre orationes quse ad ipsos fun- et vota viventium, ut quae non propriae
duntur. Fr. Suarez. in part. HI. Thorn. rationis ad nos usque pertingentis effi-
Tom. ii. Disput. XLII. sect. 1. cacia, sed in verbi divini speculo, quod
38
Dicendum est, ideo non fuisse morem intueri ipsis nondum datum erat, beati
in Veteri Testamento adeundi sanctos in- intuentur et audiunt. At post persolutum
tercessores, quia nondum erant beati et glo- redemption is nostrae pretium, sancti jam
rificati, ut modo sunt ; ideo non debebatur regnantes cum Christo in crelesti gloria
eis tantus honos quantus est iste. Alphons. etiam nostras preces votaque exaudiunt,
Salmer. in 1 Tim. ii.
Disput. VIH. ut quae universa in verbo clarissime in-
39
Antea frustra fuissent implorata ip- tuentur, velut quodam speculo. Albert.
sorum suffragia, utpote nondum conjunc- Pigh. Con trovers. XIH.
374 ANSWER TO A JESUIT'S CHALLENGE. [cHAP.
controversy,
" of whether the souls of the saints before the day
he, old,
of judgment did see God and enjoy the divine vision ;
seeing many worthy men and famous, both for learning and
holiness, did seem to hold that they do not see nor enjoy
it before the day of judgment, until, receiving their bodies
40 See above, from p. 199 to 210, item Clemens Romanus, Origenes, Ambrosius,
p. 244, 245, 250, 251, 256, 329, &c. Chrysostomus, Augustinus, Lactantius,
41
August, in Psal. xxxvi. con. 1. Victorinus, Prudentius, Theodoretus, A-
42
Olim controversum fuit, num animae retas, (Ecumenius, Theophylactus, et
sanctorum usque ad diem judicii Deum Euthymius hujus referuntur fuisse sen-
viderent, et divina visione fruerentur; tentiae, ut commemorant Castrus et Me-
cum multi insignes viri et doctrina et dina et Sotus. Fr. Pegna, in part. n.
sanctitate clari tenere viderentur, eas nee Directorii Inquisitor. Comment, xxi.
43
videre nee frui usque ad diem judicii, Tot illi et tarn celebres antiqui pa-
donee receptis corporibus una cum illis tres, Tertullianus, Irenaeus, Origenes,
divina beatitudine perfruantur. Nam Ire- Chrysostomus, Theodoretus, CEcumenius,
naeus, Justinus Martyr, Tertullianus, Theophylactus, Ambrosius, Clemens Ro-
OK PKAYKK TO SAINTS. 375
Such as held that the saints were not yet admitted to the
But many and very famous doctors too among the ancient
did hold, that the saints are not yet admitted to the sight
of God :
" is clear
by ALL the writers of the first six hundred
years," quoth Stapleton. For these kind of men have so
inured their tongues to talk of all Fathers and all wri-
ters, that they can hardly use any other form of speech ;
good earnest.
The memory of the martyrs indeed was from the very
beginning had in great reverence and at their memorials ;
46
Patres universi, tarn Graeci quam tempore tarn diversis locis, et tanta inter
se longinquitate discretis, &c.
Latini, perpetuo sanctos interpellarunt. Augustin.
Alphons. Salmer. in 1 Tim. ii. Disput. de Cura pro Mortuis, cap. 16.
VII.
49
47
Et tamen generaliter orantibus pro
Stapleton, Fortress, part chap. 9.
i.
48 indigentia supplicantium. Ibid.
Utrum ipsi per seipsos adsint uno
OK I'll AY Mil TO SAINTS. 377
labour for us, who have also suffered punishments for us."
So one Eustratius, a priest of Constantinople, made a col-
lection of divers testimonies, both out of the Scriptures and
the writings of the Fathers, to prove,
" 55 that the souls
which oftentimes and in different manners appear unto many,
do themselves appear according to their proper existence;
and it is not the divine power assuming the shape of the
holy souls that sheweth forth these operations." And so
strongly did this opinion prevail when superstition had once
gotten head, that at length this Canon was discharged
50
Maximeque per eorum memorias, cum agno sunt, ubique esse credendi sunt.
quoniam hoc novit expedite nobis ad Hieronym. advers. Vigilant.
54
aedificandam fidem Christi, pro cujus illi Licet universi sancti ubique sint, et
confessione sunt passi. Ibid. omnibus prosint, specialiter illi tamen
51
Res haec altior est,quam ut a me pro nobis interveniunt, qui et supplicia
possit attingi, et abstrusior quam ut a me pertulere pro nobis. Maxim. Homil. in
valeat perscrutari; et ideo quid horum Natali Taurinorum Martyrum.
duorum sit, an veto fortassis utrumque sit,
5'
"On eTTK^aivofievai TroXXois TroXXct-
ut aliquando ista fiant per ipsam praesen- <ci9 /cat /cctTa diatyopovs T/OOTTOUS at \f/v%ai)
tiam martyrum, aliquando per angelos avTai KCIT' idiav virapfciv eiri<paLvovTai,
suscipientespersonam martyrum, definire aXX' ou~)(i ouva/LUs 0eia, ei9 TUTTOVS ffYtj-
non audeo. Ibid. U dyitov \f/vxwv, TCCS
evep-
58
Rev. xiv. 4. vffi. Eustrat. in Photii
53
Si aguus ubique, ergo et hi, qui Bibliotheca, Cod. CLXXI.
378 ANSWER TO A JESUIT'S CHALLENGE. [cHAP.
56 58
FAoevat fievroi Trpo<r^Ket, OTL Trdcrai
EITIS OVK avTovv \eyei TOUS ayiovs
i]fjiiv TTirf>aive(r6at t ctXXa TOUS TuivSe ai oirraaiai, al yevofievai ev TOIS i/aois
<pq<riv ayyeXovs, eo-Ta> dvdQe/j.a. Canon. 17 (TO/ooIs Ttav dyicav, Si' dyitav dyye\(av
Synodi a Michaele Syncello citat. in Ig- eirLTe\ovvTai Si' e-TTtT/ooTT^s 0eou. eTrei
natii Patriarch. C. P. Encomio. TTais SvvaTOV, fiii
irta T^S aVaffTaVeeos
57 Al ev TOIS i/aois /cat
o-oyools TWV dyiwv Ttoy <ra)jUtTO)i yeyevrj/nevtii, d\\' CTL TU>V
yevofievai e7rr/acto-eis KO.I o-Trrao-iai ov oarfav KCLI TOW aapKwv TUIV dyioiv die-
Sid TWI/ \ffv~%<*>v T>V dyiwv yivovrai, a'XXcc (rKOpTrta-fjLevwv, elSeffQai TOUTOUS, etdei
eis TO eloos TWI/ dyltov. irais ydp, dire /not, oTTTavo/tievous /ca6a)'7rXt<r/u.ei'OUS ;
Et de
fiia ovaa iffvxn <TO ^ [taKapiov Tle-rpov r) dvTiXeyeiv vo^.'C(s ei<s, eiTre /J.OL crv, TTWS els
TLavXov SvvaTai KCTT' avTrlv TJJV poirr\v IlaDXos 17 ITeTjOos, 1; a'XXos
ev rfj /if rj'/u.7j ai/Tou eTrujtavijvat ev ^i\ioi<s ty /XCC/OTI/S,
/caT* avrriv TIJJ/
vaois avTov ev oXa> TW /coayia) ; TOUTO tapav TToXXa/cis ev TroXXots TOTTOIS oir-
ydp ovTe ayye\o$ els ftvvaTai. iroLijcrai j
OVTC ydp ayyeXos SvvaTai ev
TTOTC' fjiovov ydp TOV Qeov ecrTtv ev overt TOTTOIS ev avTrj Ty pcnrfj^ ei
TOTTOtS KO.I CV 0\0) TO> KOCT/JLW CV aVTTJ /uLn fiovos b direplypcnrTos Oeos. Anastas.
Tri powfi eupitTKeaOat. Athanas. Qusest. Sinait. Quaest. LXXXIX.
xxvi. ad Antioch.
IX.] OF PRAYER TO SAINTS. 379
" I
expounded unto him, while he was in a dream, that
which he did not understand; nay, not I, but my image,
I not knowing, and so far beyond the sea, either doing
59
Si ergo me potest aliquis in somnis habet, ut cum mortuum in somnis quis-
videre, sibi aliquid quod factum est indi- que animam se videre arbi-
viderit, ipsius
cantem, vel etiam quod futurum est pras- tretur cum autem vivum similiter som-
;
as many of the dead as they say that they have seen, with
them they are truly believed to have been ; neither do they
mark who hear these things, that the images of some living
men, that were absent and ignorant of these things, were in
like manner seen by them."" And for the confession of the
devils in parties possessed, he bringeth in a memorable in-
stance of that which fell out in 63 Milan, at the place of
the memorial of the martyrs Protasius and Gervasius;
where the devils did not only make mention of the martyrs
that were dead, but also of Ambrose the bishop, then
" and
living, besought him that, he would spare them, he
being otherwise employed, and being utterly ignorant of the
thing when it was
adoing."
But as St Augustine doth put us in mind in that
discourse, that " 64 men are sometimes led into
great errors
62 64
Et his enim apparent imagines vivo-
j
Aliquando autem fallacibus somniis
rum atque mortuorum sed cum fuerint
:
j
(/. visis) hi homines in magnos mittun-
sensibus redditi, quoscunque mortuos vi- |
tur errores, quos talia perpeti justum est.
disse se dixerint, vere cum eis fuisse cre- Ibid. cap. 10.
duntur; nee attendunt qui haec audiunt, 65 Tt ovv, OTI ol Sai/noves \eyovcri, TOU
ab eis absentium atque nescien-
similiter
tium quorundam etiam imagines visas oia yap TOVTO ov iria-Teuu), e-Treiojj dai[j.o-
esse vivorum. Ibid. cap. 12. i/es\eyovcriv aVaTtocri yap TOV-S O.KOUOV-
63
Nam Mediolani apud sanctos Prota- Tas. cid TOVTO Kal b IlavXos /caiTOiye
sium et Gervasium martyres, expresso d\ridevoi>Tas eirea'Ton.i.Gev auTous, 'iva fjitj
j6
Ei yap vvvj ovdevos OVTOI TOIOVTOV,
oveipoi 7roXXa/ci9 <ai/eVres ev TUTTOIS TUIU Trap' eavTov iravTa. elaaydyiy. Id. de
dire\86vTwv iroXXous TjiraTtjaai/ KO.L I^azar. Cone. iv. ibid. p. 256.
87
ie<t>Qeipav, fidXXov, ei TOVTO
TroXXai 2v)fj/oi Trap' r\fjiiv Kai idiioTai Kai
yeyfviifj.evov Kai KeK-paTtjKos ev rals
rjv te/oels, TrKaTTOfJievoi Ttz/as oveipovs, oDs
Ttav dvQpcoTrwv oiai/otats, olov OTI TroXXol avToi KoXovcriv a-TroKaXi'^/cis. Synes.
TUIV dirc\Q6vT<nv eTravtjXQov Tfd\iv, fivpi- Epist. LIX.
ous dv o /jLiapos cuifjuav eKelvot 5oXows 68
Basil. Seleuc. de Miraculis S. The-
ir\e%e, Kai TroXXr/V aTra-rtjv ets TOV fiiov clae, lib. ii. cap. 10.
TOVTO 89
eicrrjya'ye. oicc aTreKXeitre TCCS 0u/oas Kai ydp TOVTO fj.d\i<TTa TWV dyicov
.o
Beo9, Kai OVK dtpiijai Tiva TWV dircK- IStov, TO tjoe/u'at? -re ^ai/Deii/, Kai TavTai?
eJ? T(i TroXXa tiai;Xt^fo-0ai. Ib. cap. 21.
382 ANSWER TO A JESUIT\S CHALLENGE. [CHAP.
should " ro
affect oratory and poetry, and be continually
delighted with such as did more accurately set forth her
n
praises," (even as Homer bringeth in Apollo tickled at
the heart with hearing the songs that were made unto him
in the
camp of the Grecians) ; of which he produceth two
special instances, the one of Alypius the grammarian, unto
whom, being forsaken of the physicians, Thecla, he saith,
did appear in the night, and demanded of him what he
ailed, and what he would ? He, to shew his art, and to
win the virgin's favour with the aptness of the verse, re-
turneth for an answer unto her that verse wherewith Homer
maketh Achilles to answer his mother Thetis in the first
of the Iliads :
Whereat " 2
the martyr smiling, and being delighted,
-
partly
with the man, partly with the verse, and wondering that
he had answered so aptly," conveyed a certain round stone
unto him, with the touch whereof he was presently set on
foot from his long and perilous sickness. For the other
instance, the writer reporteth that which happened unto him-
For " 3 the martyr," saith he, " is such a lover of
"
self.
70 Basil. Seleuc.
<&iXoXoyos yap, Kai ^iXoyuovtros, Kai ut supra,
del ~)(aipov(ra Ttus \oyiKtaTepov v<pri/j.ov- cap. 24.
73 Ourtt) <5e
uiv avT-nv. Ibid. cap. 24. ^XoXoyos ecrrtj/ 77 fidprvs,
71 MeX-TrovTes
'EKaepyov o Se (ppeva -rats did TWV \6y<av -rain-ais
*
'<rf)el(ra eiri TC TU> dvdpi eiri Te TO) eiret, a-)(rjKvla fJLOi /uLap-rvsoidev OTI yeyevriTai,
I
1 1' U AVK II TO S A NTS
I .
that the same martyr used often to appear unto him in his
e/j.oi ^acr/j.iwvTL
e&ofcev t; fia'/orus ir\ri<riov ev o\l/ei JJLOV
aTeXetrrov K-aTaXiireu/. Ibid. cap. 16.
j
78
fiot TOV /mdpTvpos, oaoi
76 fratres Mi/)j<r6jjTe
Quotiescunque, carissimi, |
7P 80
Lect. iv. Rom. xv. 30. 2 Cor. i. 11.
OF PKAYEK TO SAINTS. 385
81
Qui in silentio orat h'dem defert, et dito; et in alio loco, Scrutans corda et
confitetur quod Deus scrutator cordis et renes Deus ; et in Regum volumine, Tu
renis sit, et orationem tuani ante ille au- solus nosti corda cunctorum filiorum ho-
diat, quam tuo ore fundatur. Ambros. minum. Hieronym. lib. v. in Ezech. cap.
de Sacrament, lib. vi. cap. 4. xvi. Vide eundem lib. iv. in Ezech. cap.
82
n/ooyva>'crrTjs /cat Ka/>5ioyj/a>(TTTjs/KOvos xiv.; lib. iv. in Jerem. cap. xx. ; et lib.
6 6eos ip-Trap X 61 ' ^7r * ovSe avToi ol i.in Matt. cap. ix. (supra p. 102) ; Jo.
TCC ei;
Kupoia rj TO. fj.e\\
Chrysost. in Matth. Homil. xxix. edit.
Quaest. xcix. ad Antioch. Oper. Atha- Grsec. vel xxx. Latin.; Gennadium de
nasii, Tom. n. p. 303, edit. Graeco-Lat. EcclesiasticisDogmatib. cap. 81 ; Johan.
33
Et prius quidem solus omnipotens Cassian. Collat. vii. cap. 13 ; Sedulium
Deus cernit occulta, dicente sermone in Rom. ii. ; Paschas. de Spiritu Sancto,
evangelico, Et Pater qui videt in abscon- lib. ii. cap. 1 ; et alios passim.
386 ANSWER TO A JESUIT S CHALLENGE. [CHAP.
" 87
great patriarchs as these were ignorant what
If such
was done toward the people that descended from them, unto
whom, God, the people itself was promised to come
believing
from how do the dead interpose themselves in
their stock,
84 86
Respondeo magnam quidem esse Augustinus dicit, Quia mortui ne-
quaestionem, nee in praesentia disseren- sciunt, etiam sancti, quid agant vivi, etiam
dam, quod sit operis prolixioris, utrum eorum filii. Gloss. Interlineal. in Esai.
vel quatenus vel quomodo ea quae circa LXiii.
87 Si tanti
nos aguntur noverint spiritus mortuorum. patriarchae, quid erga popu-
Augustin. in Psal. cviii. Enarrat. i. lum ex his procreatum ageretur, ignorave-
85 Deo
Vide eundem de Cura pro Mortuis, runt, quibus credentibus populus
cap. 16, supra citatum, in
p. 376. fin. ipse de illorum stirpe promissus est, quo-
Sanctos in genere sollicitos esse pro ec- modo mortui vivorum rebus atque actibus
clesia, et orare posse, atque etiam reipsa cognoscendis adjuvandisque miscentur?
orare, fatentur
Philippus in Apologia Augustin. de Cura pro Mortuis, cap. 13.
Spiritu et Anima, Tom. HI.
88 Lib. de
Confessionis Augustanas, articulo de In-
vocatione Sanctorum ; Brentius in Con- Operum Augustini, qui idem est cum libro
fessione Wirtembergensi, capite de Invo- ii. de Anima, inter Opera Hugonis Vic-
catione Sanctorum ; Kemnitius in tertia torini.
89
parte Examinis Concilii Tridentini : Cal- Ibi sunt spiritus defunctorum, ubi
vinus quoque libro tertio Institut. cap. 20, non vident quaecunque aguntur aut eve-
sect. 21 et 24, non repugnat huic senten- niunt in ista vita hominibus. Augustin.
tiae. Bellarm. de Missa, lib ii. cap. 8. de Cura pro Mortuis, cap. 13.
IX.]
OF PRAYKR TO SAINTS. .J87
the things that aiv done or fall out unto men in this life/"
" 90
Yet have they such a care of the living, although they
know not at all what they do, as we have care of the
dead, although we know not what they do."
" 91 The dead
indeed do not know what is done here while it is here in
doing, but afterward they may by such as die and hear it
90
Ita illi
(Diviti) fuit cura de vivis, verum etiam futura Spiritu Dei revelante
quamvis quid agerent omnino nesciret, cognoscere. Ibid. cap. 15.
est nobis cura de mortuis, 98
quemadmodum Facit Gratianus quandam incidentem
quamvis quid agant omnino utique ne- quaestionem, utrum defuncti sciunt qua
sciamus. Ibid. cap. 14. in mundo geruntur a vivis ? et respondet,
91
Proinde fatendum est, nescire qui- quod non ; et hoc probat auctoritate Esaia?.
dem mortuos quid hie agatur, sed dum hie Gloss, in xiii. Quaest. n.de Mortuis.
93
agatur ; postea vero audire ab eis qui nine Sed forte quaeris, Numquid preces
ad eos moriendo pergunt non quidem supplicantium sancti audiunt, et vota pos-
:
omnia, sed quae sinuntur indicare, qui si- tulantium in eorum notitiam perveniunt ?
nuntur etiam ista meminisse ; et quae illos, Non est incredibile animas sanctorum,
quibus haec indicant, oportet audire. Pos- quae in abscondito faciei Dei veri luminis
sunt et ab angelis, qui rebus quae aguntur illustratione laetantur, in ipsius contem-
hie praesto sunt, audire aliquid mortui,
platione ea quse foris aguntur intelligere,
quod unumquemque illorum audire de- quantum vel illis ad gaudium vel nobis
bere judicat, cui cuncta subjecta sunt, &c. ad auxilium pertinet. Sicut enim angelis,
Possunt etiam spiritus mortuorum aliqua qui Deo assistant, petitiones
ita et sanctis
quae hie aguntur, quae necessarium est eos nostrse innotescunt in Verbo Dei
quod
nosse, et qua? necessarium non est eos non contemplantur. Petr. Lombard. Sentent
.nosse, non solum pra'terita vel pra-sentia, lib. iv. Distinct, xi.v.
JJB2
388 ANSWER TO A JESUITS CHALLENGE. [CHAP.
ter, in Verbo, quia non est aliquid quasi in Canon. Miss. Lect. xxxi.
96
necessaria sequela beatitudinis; neque Non est de ratione beatitudinis essen-
quod revelentur, quia neque talis revela- tialis,ut nostras orationes, aut alia facta
tio necessario sequitur beatitudinem, &c. nostra, matutina cognitione videant in
Tamen probabile est quod Deus beatis Verbo. Ibid.
revelat de orationibus sibi, vel Deo in 97
Utrum autem videre nostras orationes
nomine ejus oblatis. Jo. Scotus in iv. pertineat ad eorum beatitudinem acci-
Dist. XLV. Quaest. iv. dentalem, non per omnia certum est.
85
Dicendum quod sancti in patria qui Ibid.
de facto in 98 Unde licet
coelis sunt, naturali cognitione probabiliter dicitur, quod
puta vespertina, quae est cognitio rerum in non necessario sequitur ad sanctorum
proprio gefcere, nullag orationes nostrum in beatitudinem, ut orationes nostras audiant
IX.]
OF PRAYER TO SAINTS. 389
de congruo ; tamen Deus eis revelat omnia periculis versari. Id. de Purgator. lib. ii.
in the number of
those that pray for MS, but not of those
that are prayed unto by us. Of this you may hear, if you
please, what one of the more moderate Romanists writeth :
" 104
If it were lawful for the Prophet to call to the angels
and the whole host of heaven, and to exhort them that they
would praise God, which notwithstanding they do continually
without any one admonishing them, whereby nothing else
but a certain abundance of desire of the amplifying of
God's glory is declared ; why may it not be lawful also,
but of a certain abundance of godly desire, to call upon
those blessed spirits which by the society of the same body
are conjoined with us, and to exhort them that they should
do that which we believe they otherwise do of themselves?
That to say, All ye saints, pray unto God for me, should
pro me !
Georg. Cassand. Schol. in Hymn. Id. Epist. xix. ad Jo. Molinaeum, p
Ecclesiastic. Operum, p. 242. 1100.
IX.]
OF PRAYEIl TO SAINTS. 391
108 His et similibus rationibus decepti nee ipsi orant pro nobis, nisi impro-
tos,
sunt dicti haeretici decipiuntur et nunc prie; ideo scilicet quia oramus Deum ut
:
nonnulli nostro tempore Christian!. Gabr. sanctorum merita nos juvent Unde :
Biel, in Canon. Miss. Lect. xxx. Adjuvent nos eorum merita, &c. Gu-
107
Propter istas rationes et consimiles lielm. Altissiodor. in Summ. part. iv. lib.
dicunt multi, quod nee nos oramus sanc- iii. Tract, vn. cap. de Orat. Quaest. vi.
In the third edition, 1631, "correct- " Praesertim cum a quibusdam famosis
[
ed and enlarged by the Author," it is verisimiliter aestimatur, quod hujusmodi
added " Which moved John suffragia et orationes in ecclesia Dei su-
:
Scharpe
in the University of Oxford publicly to perfluunt ; quibusdam vero sapientibus
dispute the two questions, of praying to videtur contrarium. Jo. Scharpe, Proam.
Saints and praying for the dead; espe- in Qusestiones de orationibus auctorum
that such suffrages and prayers were probable that in the copy which the
Author "
superfluous in the Church of God, al- learned left corrected under
though some other wise men thought the his own hand" he intentionally restored
contrary. In this particular question the passage to the form in which it had
now in hand Altissiodorensis telleth us, stood in the former editions. ED.]
that MANY," &c. And in the margin :
302 ANSWEIl TO A JESUIT'S CHALLENGE. [CHAP.
we pray unto God that the merits of the saints may help
us." For which he referreth us unto the versicle used to
be sung at the feast of All- Saints, which in the breviary of
Sarum I find laid down in this manner :
108
Adjuvent nos eorum merita,
Quos propria impediunt scelera;
Excuset intercessio,
Accusat quos actio;
Et qui eis tribuisti
" Let their merits help us, whom our own sins do hinder;
let their intercession excuse us, whose own action doth accuse
us; and thou, who hast bestowed upon them the palm of
the heavenly triumph, deny not unto us the pardon of our
sin." Where, if any poison do remain hidden under the
name of merits, we will prepare an antidote against it in
its
proper place.
And, in the meantime, observe here a fourth difference
betwixt the Popish prayers and the interpellations used in
the ancient time. For by the doctrine and practice of the
Church of Rome, the saints in heaven are not only made
joint petitioners with us, as the saints are upon earth, but
also our attorneys and advocates, who carry the suit for us,
not by the pleading of Christ's merits alone, but by bringing
in their own merits likewise; upon the consideration of the
good; for they willing it, God doth will it, and so it will
be effected." 110
We " to entreat the and
ought apostles
ice
fjreviar. secundum usum Sarum. nobis, id est, ut merita eorum nobis suf-
in Omnium Sanctorum officio. Whence I fragentur, et ut ipsi velint bonum nos-
correct the error of Illyricus, in Catalogo trum; quia eis volentibus Deus vult, et
testium veritatis, edit. Basil, ann. 1562, ita fiet Petr. Lombard. Sentent. lib. iv.
p. 390, cited by me in the former editions Distinct. XLV. et Jacobus de Vitriaco,
of this treatise, who allegeth this out of in Litania majori.
the Breviary of the Preemonstratensian 110
Rogare debemus apostolos et alios
Order in a contrary sense, reading the sanctos in omni necessitate nostra, quia
place interrogatively. ipsi sunt advocati nostri, et medii inter
109
Oramus sanctos ut intercedant pro nos et Deum, per quos Deus ordinavit
IX.]
OF PRAYER TO SAINTS. 393
cessities, because
they are our advocates and the means
betwixt us and God, by whom God hath ordained to bestow
all things upon us."
ln
Because " it is a thing fitting,"
saith Scotus,
" that he that is in bliss should be a
coadjutor
of God in procuring the salvation of the elect, according to
such manner as may agree unto him and to this it
this ;
omnia nobis largiri. Hug. de Prat. Ser- babile est, quod Deus beatis revelat de
mon, xxxv. Luc. xxn. Ego dispono orationibus sibi, vel Deo in nomine ejus
vobis, sicut disposuit mihi pater meus oblatis. Jo. Scot, in iv. Sent. Dist. XLV.
regnum. i. Sicut Deus pater dedit mihi Quaest. iv.
omnia 118
regnum et in manus, ita et ego Quid enim tarn proprium Christi,
concedo vobis. quam advocatum apud Deum patrem ad-
111
Quiacongruum est beatum esse co- stare populorum ? Ambros. in Psal. xxxix.
113
adjutorem Dei in procurando salutem Ipse sacerdosest, quinunc ingressus
electi, eo modo quo hoc sibi potest com- in interiora veli, solus ibi ex his qui car-
petere ; et ad istud requiritur sibi reve- nem gestaverunt interpellat pro nobis.
lari orationes nostras specialiter quae sibi In cujus rei figura in illo
primo populo
oflferuntur, quia illae specialiter innituntur et in illoprimo templo unus sacerdos in-
meritis ejus, tanquam mediatoris perdu- trabat in sancta sanctorum, populus omnis
centis ad salutem quae petitur ; ideo pro- foras stabat. August, in Psalm. Lxiv.
394 ANSWER TO A JESUITS CHALLENGE. [CHAP.
had said thus: I have written this unto you that you sin not;
and if any man sin, you have me a mediator with the
Father ; I make intercession for your sins ; (as Parmenian
in one place doth make the Bishop a mediator betwixt the
116 118
Ulterius propter nostram inopiam Peccatoribus singularis est consola-
incontemplando ; ut qui non possumus tio, qui ad sanctorum interpellationem
summam lucem in se aspicere, earn in quandoque magis animantur quam judi-
suis sanctis contemplemur. Tertio prop- cis, quorum etiam sanctitatis defectum
ter inopiam in amando ; quia nos misera- supplere potest probitas aliena. Gabriel
biles homines, vel plerique nostrum, magis Biel, in Canon. Miss. Lect. xxx.
afficimur circa sanctum aliquem aliquan- 119
Propter Dei reverentiam, ut scilicet
do, quam etiam circa Dominum ; et ideo peccator qui Deum offendit, quasi non
Dominus compassus nostrae miseriae, vult audens in persona propria, propter peccati
quod oremus sanctos suos. Alexand. scoriam, coram Majestate altissima pari-
de Hales. Sum. part. iv. Quaest. xxvi. ter et tremenda apparere, recurreret ad
Memb. 3, Artie. 5. sanctos purissimos et Deo gratos, qui pec-
117
Propter Dei reverentiam, ut pecca- catoris preces altissimo praesentarent, eas-
tor qui Deum ofFendit, quia non audet in que suis adjunctis meritis et precibus
propria persona adire, recurrat ad sanctos, magis reddercnt exaudibiles, placidas, at-
eorum patrocinia implorando. Id. ibid. que gratas. Ibid. Lcct. xxxi.
396 ANSWER TO A JESUITS CHALLENGE. [CHAP.
God, as by officers we go
which is the very to the king;"
selfsame rag our Romanists have borrowed from them to
cover their superstition with, that the nakedness thereof
Xeye<r0ai, we ei/cos TOV TU> 0eo5 diaXeyo- tiam regis vindicet comiti ? cum de hac re
si qui etiam tractare fuerint inventi, jure
fjievov, ayyeXos evrai \onrov. OI/TOJS d-Tro-
XVSTOI TWV Sea-fjiwv TOV (raJ/uaTos tj ^ux^j ut rei damnentur majestatis. Et isti se
OVTCO fiCTaptrwi avTca yiuerai o Xo-yioyios* non putant reos, qui honorem nominis Dei
o'iiTta /i6TOi/aeTcu
irpos TOV ovpavov' ov-
deferunt creaturae, et relicto Domino con-
TCO? inrepopa TWV ftiwTiKtav' O'VTW Trap' servos adorant ; quasi sit aliquid plus quod
CIVTOV 'iGTCLTai TOV Bpovov /3ao-iXi/coi/, KO.V servetur Deo. Nam et ideo ad regem per
Trei>T]9 77, KO.V oiKeVtjs, KO.V i<5itoTfjs, KO.V tribunes aut comites itur, quia homo uti-
d/ua0tjs. Id. in Psal. iv. que est rex, et nescit quibus debeat rem-
publicam credere. Ad Deum, ante quern
188
Solent tamen, pudorem passi neglect!
Dei, misera uti excusatione, dicentes per utique nihil latet, (omnium enim merita
istos posse ire ad Deum, sicut per comites novit, ) promerendum sufFragatore non opus
pervenitur ad regem. Ambros. in Rom. est, sed mente devota. Ubicunque enim
cap. i. talis locutus fuerit ei, respondebit illi.
129
Age, numquid tamdemensestaliquis, Ibid.
398 ANSWER TO A JESUITS CHALLENGE.
Kai eirtT/ooTrous /cat )(/>rj/ia<rt Kal pq/j.a<rt /coXa/cas irapaKaXeirat, Kal bdov
Kal iravrl Oepairevaai T/OOTTO), /cat TOTC /. eirl 8e TOV Qeov ovdev TOIOVTOV
<5i' cKeivoov dvvrjQfjvaL rqv atTfjcrti/ Xa/Setv. aXXa -%(apl<s perri-rov -Tra/oa/caXet-
CTTL 8e TOV Qeov OVK ewriv OVTWS. ov yap Tat, ^w/ots
rt Ta>v a'ioui/TO)i/, ov&e eTTivevei rfj oerjo-et. a'/o/cet /ULOVOV (3ofj(rai
OUTW Si ereptav TrapaKaXov/mevos, ws ot* T\J Kapcia, Kal daKpva irpocreveyKai, Kal
rj/ntoi; avTwv deo/J.evwv eTnvevei TJJ ^dptTi. avTov eTnarTrdvri Chry-
tuBetos 6t<reX0ft)V .
Chrysost. in Matt citat. a Theodore Daph- sost. Serm. vn. de Pcenitent. Tom. vi.
nopat. in Eclogis (Tom. vn. edit. Savil. edit. Savil. p. 802, qui in aliis editionibus
and entering in
straightway thou mayest draw him unto
" 132 a third place, " it
thee." Amongst men," saith he in
behoveth him that cometh unto one to be a man of speech,
and it is required that he should flatter all those that are
about the prince, and to think upon many other things,
that he may find acceptance. But here there is need of
nothing save of a watchful mind only, and there is nothing
that hindereth us from being near to God." So in his
sermon upon the woman of Canaan, which he made in
his latter days, after his return from his first banishment :
" 133
God " If thou wilt entreat
always near," saith he.
is
Trpo<ri6vTa Tivi KOL prjTopiKOV elvai XP*h Kai TrapevQv 0e<Js irapayiveTat' *En yct/o,
KCLL Ko\aKevo~ai TOUS irepl TOV apyovTa (^)T}(rt, XaXouJ/Tos <rou epw,
I8ov eya> irdp-
Trdi/Tas iKavov, KCLI TroXXct eTepa fTrivorj- eifii. Id. in Dimission. Chananasae, Tom.
KpiveTai troi. t'Tri tie TOV 0eou oi>8ev TOV- tj, old TOVTO <rct/o/ca di/eXa/3ej/, 'iva
TO)V. OTTOV edv ct7reX0/s Kai >caXeo"7S, a.\f)(Q(o, &c. ou
aKovei. OVK d<To\ia, ov /e<riTj?, ov , eXe'tjadi/ pe. Ibid. p. 190.
400 ANSWER TO A JESUIT^S CHALLENGE. [CHAP.
135
-fiij eTeptav delffdai, 'iva St eKeivcov d(pelvai <rov rd dfJ.apTijiu.aTa.
di<ocrr)s. Chrysost. in Acts xvi. Homil. Id. ibid.
137 'Ael
XXXVI. Kal Siyi/eKus evTvyyaveiv Svira-
136
OUTOS yap TOTC fidXurTa iroiel, <rai, Kal <>v<rKO\ia ovSeftia TrpotrearTtv.
OTav fit] erepuiv Serjdu)fj.ev. KaQdtrep <iX0s OVTC yap ~)(j)eia
T(Jav irpOffayovTcav Qvpta-
yvrfo-ios, TOTS fidXiarTa ijfilv ey/caXeT, w's pU)V, o'lKOVOfJiiaV) eTTlTpOTTCOV) <f>V\aK(OV, IJ
ov Qappovffiv avTov Trj <pL\la, OTO.V CTC- <pi\<av. aXX' OTav aiTos Si' eavTov frpo<r-
ptav ir/oos avTov SeriQUofiev TWV d%iovvT<av. eXftys, Tore fidXiffTa aKovaeTai <roi/,
ovToa Kal tjfieTs iroiovfJLev errl TU>V tjftas TOTC, OTav yujj^ei/os 5etj6^s. ou^ OUTOK
diovvTiov. TOTC fj.d\i<TTa ay-role x a ~ ovv avTov SvarooTTOvfiev Si CTeptav d^iovv-
/oio/ue6a, OTav di eavriav iifilv, Kal ov res, a5s 81 ij/mwv ai>TuJv. tirei^r; ydp TTJ?
Kal tidKpvaroV) Kal O'VTIO TT/ooaeXGe, /cat eavTtav TOVTO iroiovvras, TOTC /ictXio-Ta
Taxews CTTI TO!? TrpOTepoi? avrov 'iXecav OVTW Kal eirt T^S Xavaj/atos
'
for her, he did not yield but when she herself did remain, ;
prevail much more." One place more I will yet lay down
9
'ETreuSr; yap (piXdvQpcoiros eerriv o TTJI/(piXavOpwiriav firetrirdcraro TOV $e-
ieO-TTUTrjS 6 tjfieT6/OO9, OLX OVTUi 6l' CTC- cnroTov. Id. ibid.
40
ptav TrapaKaXovfievos vTrep tj/uoii/ eirivevei, Zi> Se fJLOt vKOTTfi, irws T&V aVo<rro-
o nuwv avTtov.
Hi' Id. in. Gen. cap. l OVK dvvcrdvrto
xix. Homil. XLIV. TJvvtre' ToaovTov ecrTi TrpotreSpia eu^s. Kal
w
TauTtji/ Se Trdarav -rrjj/ la-Topiav eis ydp virep riiov r^ieTepiav Trap' TJ/MWI; ftov-
fieorov irapayayeiv r^vayKaaQr]fiev, 'Lva XeTat (jid\\ov TWV vTrev&vvtav diou<r6ai, >;
OTI ou) OVTU) di CTeptav irapa- irap' fTeputv uirep i}/j.tJav. Id. in Matt. XV.
fj.df)u)fjLei>,
KaXoui/Tes dvvofiev, aJ? auroi Si eavriJov, Homil. LII. edit. Grc. vel LIII. Latin.
141 OTI KO.V ayiot alTuxriv
eireiSdv fifrd Qep/jLOTrjTOS irpocriwfiev Kal "Srjfititatrai <5e,
Sieynyepnewni Siavolas. Ldov ydp VTrep rjutoi/, a)'<nre/t> virtp c/ceti/rj? ol airo-
Kal TOUS /ia0t)Tas e\ovtra virep (TToXot, a'XX' ovv tj/uct v-irep eawrtav
wcff-reuoi/ras ovSev ir\eov dvvtrat fj
alrovvrev ir\eov dvvouev. Theophylacf.
ue\pti ore au-rt) it' fav-rrj? irapa/mfivaara in Matt. cap. xv.
CC
402 ANSWER TO A JESUIT'S CHALLENGE. [CHAP.
OVOe TTOXX^S T7JS TTfpiSpO/JiTJS, Kal TOV KO- TT?S oto/oeae efioijcrev, eirevevcre. Ib. p. 417-
aXXa 145
\a.Kev<rai ere/oovs* KO.V epr^io^ r;s, TO.VT' ovv airavTa. /zaOoi/Tes, KO.V
KO.V dirpocTTCLTevTOSj CCUTOS oid crawrov ev d/J.apTtjfJLa(TLV Hofievj Kal TOV \afjelv dv-
-TfapecKaXetras TOV Qeov eiriTev^ri Travrws. dioi, firj diroyiVWffKajfjLev, eicoTes OTI Ty
ou) ovTto di Tepu)v virep tj^iwj/ Tra.pa.Ka.- Trporredpia T^S i^i/x^s 6uvij<royu.e6a yeve-
Xou/xej/os eiriveufLV etoaQev, as 01' r;/uu>i/
<rQai T^S aiTtjo-ecos dj*toi' KO.V dTrpocrTa-
auTtav TWV deofievcav, KO.V fivpicov tafiev TCVTOI Kal eprjfJLOi cJyuev, /HTJ aTrayopevta-
ye/zoi/Tes Kaitiov. Chrysost. Serm. in fiev, eidoTCi OTI /leyoXr; Trpo<rTa<ria, TO
Philip, i. 18, de profectu Evangel. Tom. UVTOV oi eavTov Trpo<re\6elv TU> Qew /uera
v. p. 416, edit. Savil. TrpoGv/jLias TroXA^s. Ibid.
143 ' 146
At' t}fJL<Jav avTwv /uaXXov n & L '^Teptav Bellarmin. Praefat. in Controvers.
TrapaKoXov/JLevo^ o 9eos eirivevei. Ibid, de Eccles. Triumphant, in Ordine Dis-
p. 416, et paullo post : BouXet naQelv KOI putat.
147 Sanctos non solum honoramus eo
OTI Si avTwv /zoXXov t;
ijfjLwv di eTcpiuv
rapaKoXovvTes CIVTOV dvvop.ev ; p. 418. cultu, quo viros virtute, sapientia, po-
144
ET5es TTWS, ore fj.ev eKCivoi irapeKa- tentia, aut qualibet alia dignitate prae-
OF PRAYER TO SAIKTS. 403
" with
that worship only wherewith we do men that
Jesuit,
excel wisdom, power, or any other dignity, but
in virtue,
also with DIVINE worship and honour, which is an act of
upon earth, who may not refuse the former without the vio-
lation of charity, nor accept the latter at our hands without
an open breach of piety.
Now, that the Fathers judged no otherwise of prayer
than as hath been said, this may be one good argument,
that when they define it, they do it with express reference
to God, and no other; as may be seen in those five several
153
definitions thereof which Bellarmine himself repeateth
out of them: the first whereof is that of Basil: " 154 Prayer
is a
request of some good thing which is made by pious
men unto GOD." The second, of Gregory Nyssen " 155 Prayer :
is a
" a conference with GOD." The
conversing" or third,
of the same Father " 156
Prayer is a request of good things,
:
ticular, lib. i.
cap. 1. Tom. vi. p. 754, edit. Savil.
154 iarTiv
158
n/ootrei/X'i e<mv aj/uj8a(ris TOV 'vov
Upovevxy atTTjeris dyaQov
Beoi/, aiTTj(rts TWV trpotrriKovToav
Trapd Ttov evcrefitav els Qeov yii/ofie'j/rj.
Tryxjs )
" That
nothing beside himself should everywhere be prayed
unto," saith Dracontius in his Book of the Creation, revised
by Eugenius, Bishop of Toledo, at the command of Chin-
dasuindus, King of Spain. In Nicetas Serronius's Catena
upon the Psalms, not yet printed, one of the Greek doctors
maketh this observation upon that place of the fifth Psalm,
Attend unto the voice of my petition, my King and my
God: for unto thee will 1 pray, that 163 the petition is here
presented as to a King, but the prayer as to God. For
" unto God ALONE do we From whence
pray," saith he.
that also doth not much differ, which we read in the Catena
translated into Latin by Daniel Barbarus only where it is ;
repraesentes. Ambros. de Obitu Theo- Psalm V. 3. II/DoVxcs TTJ (froavfj TT)S <5e-
dos. ?j'(Teo)s /iou, o /SacriXeus /JLOV /cot o 9eo?
189
Cui alteri praeter te clamabo ? Au- fiovy OTI irpds <re Trpotrcujrofjiai.
164
gust. Confess, lib. i.
cap. 5.
Oratio enim soli Deo offertur. Au-
63 rea Catena in L. Psalmos,
n^offdyei TJJJ/ fikv oeTjtriv cos /SatriXet" edit. Venet.
Serrai yap TIS TOU /BacrtXcu)?, 'iva TO. evSe- ann. 1569, p. 53.
185
ov-ra (TOUTCO-TI TO. \eiiroirra) X'/3}' TY\V Benc intelligas.
406 ANSWER TO A JESUIT'S CHALLENGE. [CHAP.
189
Angulos forte legendum, p. 424,
172 Tom. i. Concil. edit. Colon, ann.
Tom. vi. Antiques Lectionis Henr. 1538.
quis igitur inventus fuerit huic occul- Xous <re/3etv e/ce\euov, OUTOS TO evavriov
tse idololatriae anathema ;
serviens, sit
irapeyyva, UHTTE TOUS Xoyous icai
/cat
quia dereliquit dominum nostrum Jesum TO. epya KO(r/j.fjcrai. Ty fJLvrjfJiri TOV <5eo-7ro-
Christum Filium Dei, et se idololatrize TOV X/OKTT-OU* /cat TO) 0eu> 8e /cat iraT/ot
tradidit. TI}V evyapiarTiav dt O.VTOV, <f>rj(riv, dva-
174 De his qui angelos colunt. Cres- trj did T>V dyye\(av. TovTta
con. Breviar. Canon, sect. 90. Dionys. Tea vofiio /cat tj ev Aao5t/ceta trvv-
Exig. in Codice Canonum, num. 138. o^os, /cat TO Trakaiov e/ceti/o TraOos Qepa-
angelos congregation em
175 Ut nullus ad ~
irevcfai fiovKofievr], evo/jLoQe-rrjcre /ijj i>x e
TOV
facial. Fulgent. Ferrand. Breviat. Ca- <rQai dyye\ois, fitj^e Ka.Ta.\tfnrdveiv
non, sect. 184. Kuptov i}fiwv 'Iqtrovv X/)KTTOI/. Theodoret.
'*
'Eiretorj ydp fKelvoL airrovs a'yye- in Coloss. iii.
IX.] OF PRAYER TO SAINTS. 409
made a law that they should not pray unto angels, nor for-
sake our Lord Jesus Christ." And again, upon the second
of the same " 177 This vice continued in
chapter Epistle:
Phrygia and Pisidia for a long time; for which cause also
the Synod assembled in Laodicea, the chief city of Phrygia,
forbad them by a law to pray unto angels. And even to
this day
among them and their borderers there are oratories
of St Michael to be seen." The like hath (Ecumenius after
him, upon same place: " 178 This custom continued in
the
I0OS, cos Kai TTJV ev AaootKeia avvodov Selv earTi T^S QeoTrvevaTov ypat^rj^ TO TOI-
vofjito Ku)\v(rai TO irpoaievai ayyeXois KOI OVTO fj-aQelv' 6 Mcouo-rjs, al TrXd/ces, o
(Ecumen. MSS. in Coloss. ii. ab Hcesche- ciri(r>)s dirayopevovo'i TO Trpos Ttjv KT'KTIV
lio citatus in notis ad Origenis libros con- fiXeireiv. Gregor. Nyssen. contr. Eunom.
tra Celsum, p. 483. Orat. iv. Tom, n. edit. Graeco-Lat.p.144,
410 ANSWER TO A JESUIT** CHALLENGE. [CHAP.
at any time began to be, nor ever shall cease to be." But
our Romanists have long since overthrown this principle,
and so and the Tables, and the Law, that
altered Moses,
184
of the twenty-four mortal sins, whereby they say the first
commandment is broken, they reckon the first to be com-
mitted by him,
ipvcriv XaTpeveiv -re /cat cre/3a'ecr0ai, tjs Kvvfjaat 0eXoi/Trt TOV KopvrjXiov K(a\vei,
earn /cat yvwpia-fjia TO fJUjTe \eytav, OTI Kayia dvdpwjros eifjii. ayyeXos
TO eli/at ITOTC /ut/Te irauearQai de QeXovTo. irpoa-Kwrjarat. TOV 'Iiodvvrjv
elvai. Id. ibid. p. 146. ev Trj diroKaXvij/ei /ca>Xuet, Xeycoi/, &c.
184
Hieronym. Zanetinus, de foro Con- OVKOVV Qeov ecrTi (JLOVOV TO Trpoa-Kvvel-
scientiae et Contentioso, sect. 168. arQai. Kai TOVTO tcracri Kai O.UTOI ol ayye-
IBS Kav TWV aXXwj; rais W^ats virep-
Anton. Meliss. lib. i. Serm. i. Xot, OTI
IX.] OF PRAYER TO SAINTS. 411
,
dXXd KTifffjiaTa jrdi/Tfs elari, KOI Xous Trpo<TKVvel<rdai ov deXet, iroorta fid\\ov
OVK eiai TWV irpocrKvvovfievwv, dXXd Ttav Ti/V diro "Awy? yeyevvnfievnv ; Epiphan.
Athanas. Haeres. LXXIX. p. 448.
Orat. in. contra Arian. w 'H
Mapta ev Tt/j.fj, o Kupios irpoir-
188
Ambros. in Rom. cap. i. supra p. 397. Kui/eTo-00). Id. ibid. p. 450.
191
189
'AXX' OUT6 'HXtCtS 7iy>0<r/CVl/TJT6s, Non sit nobis religio cultus homi-
Kaitrep ev oi<rti/ tov, ou-re 'Iwcti/VTjs Trpocr- num mortuorum quia si ; pie vixerunt,
KWIJTOS, &c. dXX' oi/Te rj GexXct, OVTC non habentur ut tales quasrant hono-
sic
T<S Tiav dyitav irpovKweiTai. Ov yap res sed ilium a nobis coli volunt,
;
quo
rifiSiV
TJ dp\aia ir\dvr], KaTa- illuminante lactantur meriti sui nos esse
TOV "<avra, Kal irpofficvvelv TO. consortes. Honorandi ergo sunt propter
UTT* avTov yeyovoTa' eKaTpevaav yap Kal imitationem, non adorandi propter reli-
c<Te/3d<r0tj<ray TJJ KTiaei irapd TOV KT'L- gionem. August, de Vera Relig. cap,
<rai/T, xai efJLWpdvQ^aav, Et yap dyyt- 55.
412 ANSWER TO A JESUIT^ CHALLENGE. [cHAP.
foully as to reckon the angels and the saints, and the very
mother of God herself, of whom these Fathers do expressly
tain time of the year they used to offer unto the blessed
Virgin; against whom Epiphanius doth thus oppose himself:
" 1% What
Scripture hath delivered any thing concerning
this? of the Prophets have permitted a man to be
Which
worshipped, that I may not say a woman? For a choice
vessel she is indeed, but yet a woman." " 197 Let Mary be
in honour, but let the Father and the Son and the Holy
Ghost be worshipped let no man worship Mary. : This
is appointed, I do not say for a woman, nor yet
mystery
for a man neither, but for God: the angels themselves are
not capable of such kind of glorifying." " 198 Let none eat
of this error
touching holy Mary for although the tree :
fieQa ovofj.0. TTJ irpdfcei avTuiv a'/coXouOov, Kal wpalov TO %v\ov, dXX' OVK
a'XXa ywri. Id. Haeres. LXXIX. p. 448. TJ TrapQevo<i Kal TeTi/zjjjue'i/rj, a'XX' OVK eis
197 'Ej;
Ti/nrj e<TTco Ma/oict, 6 Se iraTrjp TTpoa'Kvvrja'iv r'lfjilv SoQeftra, a'XXa irpoor-
Kal vlos Kai ayiov irvevfia irpoarKvveiaQto' Kvvovcra TQV e^ auT^s aapKt yeyevvrj-
TTJJ;Maptai/ [Models irpocrKweiTca. Ou fievov, OTTO ovpavwv ok e/c KoXirwv TraTpta-
Xeyco yvvaiKL, aXX* ou^e dvopl, Qeto irpoa- tav irapayevop.evov. Id. ibid. p. 447-
200
O fjivcrrt'iptov' OVTC dyyeXoi i^ s elo(a\oiroiov TauTtjs uipecreios
dogoXoyiav TOtauTtjv. Id. ibid, Tas /cuas e/cTe/iovTes. Id. ibid. p. 446.
soi
p. 449. "&_y e Toivvv, Qeov oov\oi t dvopiKov
J8
Mr; 0ay6T<u TIS aVo TT;S TrXai/rjs (ppovrjfJia tvcvcrutfjLeda, yvvaiKwv oe TOO-
Trjf Sid Mapiav TJJW dyiav. KO! ydp el Ttav TI]V p.aviav &ia<TKtod<r(0fi.v , Id. ibid.
414 ANSWER TO A JESUITS CHALLENGE. [CHAP.
aequalitate cum Filio, non desunt qui Dominus tecum non tarn tu cum Domi-
:
construant illud ab angelo ipsi praenun- no, quam tecum Dominus in eo munere.
ciatum, Ave, gratia plena, Dominus te- Ibid.
cum ; id est, sicut et ipse, ita et tu eadem 204 A tempore enim quo Virgo mater
dominandi excellentissima dignitate per- concipit in utero Verbum Dei, quandam,
frueris. Emanuel de Valle de Moura, ut sic dicam, jurisdictionem seu auctori-
Doct. Theol. ac Inquisitionis Deputatus tatem obtinuit in omni Spiritus sancti
Lusitan. Opusc. i. de Incantationib. seu processione temporali; ita quod nulla
Ensalmis, sect. 1, cap. 1, num. 46. Quan- creatura aliquam a Deo obtinuit gratiam
tum ex historiis ecclesiasticis compertum vel virtutem, nisi secundum ipsius piae
habeo, a Concilii Ephesini temporibus matris dispensationem. Bernardin. Se-
animadvertimus magis magisque in dies nens. Serm. LXI. Artie. 1, cap. 8.
toto orbe Christiano beatissimae Virginis 205
Et quia talis est mater Filii Dei qui
cultum auctum amplificatumque fuisse. producit Spiritum sanctum, ideo omnia
Baron, in Martyrolog. Rom. Septem. 8. dona virtutis et gratise ipsius Spiritus
203 Ad
quern sensum facile accommo- sancti,quibus vult, quando vult, quomodo
dari possunt praecitata angeli verba, Domi- vult, et quantum vult, per manus ipsius
nus tecum, gratia plena ; id est, in gratise administrantur. Id. ibid.
see
Nulla gratia de ccelo nisi ea dispen-
plenitudine redundantiae, et effusione in
creaturas, ita Domini potentia ac voluntas sante ad nos descendit. Hoc enim singu-
ad tuam accommodatur, ut tu prior in eo lariter officium divinitus ab setemo adepta
IX. OF PRAYER TO SAINTS. 415
est, sicut Proverb, viii. ipsa testatur, di- praesidiaque in homines transfunduntur.
cens, Ab aeterno ordinata sum; scilicet Bias. Viegas in Apocalyps. cap. xii. Com-
pus mysticum transfunduntur. Id. ibid. tat. B. Mariae, Tom. v. Surii, Septemb. 8.
poris, sic a Christo per beatam Virginem ipsi dominae suac, ipsum regnum jam
in nos veniunt omnia bona et beneficia, suum materno jure effectum ascendenti.
quae Deus nobis contert. Nam ipsa est Anselm. Cantuar. de Excellentia B. Vir-
dispensatrix gratiarum et beneficiorum ginis, cap. 7, et eum secuti Bernard, de
Dei. Joan. Herolt. in Sermon. Discipuli Busti in Mariali, part. xi. Serm. i. part.
de Tempore, Serm. CLXIII. Per collum in. et Sebast. Barrad. Jesuit. Concord.
Virginis apud Deum gratia et intercessio Evangel, lib. vi. cap. 11.
Omnia regna terrae dedit mihi Dominus ; Filii irritare testamentum, si in sui prse-
et nos tibi dicere possumus illud, Tobi judicium sit confectum. Ex his omnibus
xiii. In omnia secula regnum tuum; et apertissime claret, quod mater Jesu Maria
Psal. cxLiv. Regnum tuum regnum om- haereditario jure omnium qui sunt infra
nium seculorum, &c.; et Dan. ii. Reg- Deum habet regale dominium, et incly-
num quod in aeternum non dissipabitur ; tum obtinet principatum. Id. ibid.
214
Veni ergo, et super nos regnum accipe,
Tot creaturae serviunt gloriosae Vir-
Judic. ix. De regno enim tuo dici potest gini Mariae, quot serviunt Trinitati. Om-
illud, Psal. ciii. Et regnum ipsius omni- nes nempe creaturae, quemcunque gradum
bus dominabitur ; et Luc. i. Et regni ejus teneant in creatis, sive spirituales ut an-
non erit finis. Bernardin. de Bust. Ma- geli, sive rationales ut homines, sive cor-
rial, part. xn. Serm. i. part. i. porales ut corpora coelestia vel elementa,
212 et omnia quae sunt in ccelo et in terra,
Quamvis autem benedicta Virgo
fuerit nobilior persona quam fuerit vel fu- sive damnati sive beati, quae omnia sunt
tura sit in orbe terrarum, tantaeque per- divino imperio subjugata, gloriosae Vir-
fectionis, quod etiamsi non fuisset mater gini sunt subjecta. Ille enim qui Dei
Dei, nihilominus debuisset esse domina Filius est et Virginis benedictae, volens,
mundi; tamen secundum leges quibus ut sic dicam, paterno principatui quodam-
215
Cum beata Virgo sit mater Dei, et riae, quae imperatori omnium meruit im-
Deus Filius ejus, et omnis filius sit natu- perare ! Id. part. xn. Serm. ii.
raliter inferior matre et subditus ejus, et 217 Peccando post baptism um videntur
mater praelata et superior filio ; sequitur, contemnereetdespicere passionem Christi ;
quod ipsa benedicta Virgo sit superior et sic nullus peccator meretur quod Chris-
Deo, et ipse Deus sit subditus ejus ratione tus amplius intercedat pro ipso apud Pa-
humanitatis ab ea assumptae. Bemardin. trem, sine cujus intercessione nemo potest
de Bust. Marial. part. ix. Serm. n. liberari a poena aeterna nee temporali, nee
216
Ipsa benedicta Virgo, licet sit sub- culpa quam ipse voluntarie perpetravit :
jecta Deo in quantum creatura, superior et ideo fuit necesse ut Christus consti-r
tamen illi dicitur et praelata, in quantum tueret matrem suam praedilectam media-
est ejus mater. Unde Luc. ii. de Christo tricem inter nos et ipsum. Jacob, de
Deo et homine scriptum est, quod erat Valentia Episc. Christopolitan. in Expo-
subditus illi. O ineffabilis dignitas Ma- sit. Cantic. Virg. Mariae, Magnificat.
1) D
418 ANSWER TO A JESUITS CHALLENGE. [CHAP.
218 221
Et sic in hac peregrinatione non Nos autem dicere possumus, quod
relinquitur nobis aliud refugium in nos- beatissima Virgo est cancellaria in ccelesti
tris tribulationibus et adversitatibus, nisi curia. Nam videmus quod in cancellaria
recurrere ad Virginem Mariam media - Domini Papae conceduntur tria genera li-
tricem, ut velit placare iram Filii. Id. terarum, &c. Istas autem literas miseri-
ibid. cordiae dat (B. Virgo) solum in praesenti
219
Sicut ille ibi ascendit ut continue vita. Nam animabus decedentibus qui-
appareat vultui Dei pro hominibus, busdam dat literas purae gratiae, aliis vero
(Heb. ix.), ita ego debeo ibi ascendere, simplicis justitiae, et quibusdam mixtas,
ut appaream vultui ipsius Filii pro pecca- scilicet justitiae et gratiae. Quidam enim
toribus; et sic humanum genus habeat fuerunt sibi valde devoti, et istis dat lite-
semper ante faciem Dei adjutorium simile ras purae gratia?, per quas mandat ut detur
Christo ad procurandam suam salutem. eis gloria sine aliqua purgatorii poena.
Bernardin. de Bust. Marial. part. xi. Alii autem fuerunt miseri peccatores et
Serm. n. memb. 1. ejus indevoti, et istis dat literas simplicis
220
Tantae autem auctoritatis in coelesti per quas mandat ut eis fiat con-
justitiae,
palatio est ista imperatrix, quod, omnibus digna vindicta. Alii vero fuerunt in de-
aliis sanctis intermediis omissis, ad ipsam votione tepidi et remissi, et istis dat literas
ab omni gravamine appellare. Licet
licet justitiae et gratiae simul, per quas mandat
enim secundum jura civilia debitum me- ut et gratia eis fiat, et tamen illis inferatur
dium servetur in appellationibus, (1. Im- aliqua purgatorii pcena propter negligen-
peratores, ff. de appel. reci.), tamen in tiam et torporem. Et ista significantur in
ipsa servatur stylus juris canonici, quo Hester regina, quag, ut habetur Hest. viii.
omisso quolibet medio appellatur ad sum- scripsit literas ut Judsei salverentur, et
mum Pontificem. (C. si duobus extra de hostes interficerentur, et pauperibus mu-
appel.) Id. part. in. Serm. in. in Ex- nuscula darentur. Id. part. xn. Serm. 11.
cellent. IV. memb. 1, in Excellent, xxn.
IX.]
OF PHAYK1! TO SAIXTS. 11*)
mercy only in this present life; but for the souls that depart
from hence, unto some letters of pure grace, unto others of
simple justice, and unto some mixed of justice and grace.
For some," say they, " were much devoted unto her, and
unto them she giveth letters of pure grace, whereby she
comrnandeth glory to be given them without any pain of
purgatory. Others were miserable sinners, and not devoted
to her, and unto them she giveth letters of simple justice,
queen; and therefore, when any king hath not a wife, his
That she the empress also " of heaven and earth, because
is
227
she did bear the heavenly emperor; and therefore that she
can ask of him what she will, and obtain it." That "this
was figured in the history of the kings, where the mother
of Solomon said unto him, / desire one petition of thee,
do not confound my face; for then should he confound
her face, if he did deny that which she requested." And
that " if in respect of her maternal jurisdiction she hath
command of her Son, who was subject unto her, as we read
ter hoc quando aliquis rex non habet uxo- Id. part. in. Serm. HI. in Excellent.
rem, ejus subditi plerumque ei supplicant IV.
ut earn accipiat. Supernum ergo ccelorum 227 Beata virgo est imperatrix coeli et
regnum volens Rex aeternus et Imperator terrae,quia ipsa genuit coelestem impe-
omnipotens decorare, fabricavit hanc bea- ratorem. Et ideo potest ab eo petere
tissimam Virginem, ut illam regni et im- quicquid vult et obtinere, quod figura-
peril sui faceret dominam et imperatricem, tum fuit, 3 Reg. ii. ubi mater Salomo-
ut verificaretur prophetia David, Psal. nis dixit ei, Petitionem unam peto a te,
xLiv. ei dicentis, Astitit regina a dextris ne confundas faciem meam : tune enim
tuis in vestitu deaurato, circundata varie- faciem suam confunderet quando illud
tate. Id. part. ix. Serm. n. quod peteret denegaret. Si ergo imperat
286
Est etiam imperatrix, quia aeterni Filioratione maternalis jurisdictionis, qui
fuit subditus illi, ut habetur, Luc. ii.
Imperatoris est sponsa, de quo dicitur
Johan. cap. iii. Qui habet sponsam spon- multo magis imperat omnibus creaturis
BUS est. Quando vero Deus illi tradidit Filio suo subjectis. Id. ibid.
IX.]
OF PRAYER TO SAINTS. 421
Luke ii. 51, then much more hath she command over all
228 23
Matrem quippe suam praepotens Tanta est gloria Virginis matris
ille Deus
divinae majestatis potestatisque Dei, quod tantum excedit in gloria na-
sociam, quatenus licuit, adscivit. Huic turam angelicam ethumanam simul junc-
olim ccelestium mortaliumque principa- tarn, quantum circumferentia firmament!
turn detulit : ad hujus arbitrium, quoad excedit in magnitudine suum centrum ;
j
dobrandinum.
S9
,
riac<
tens. Tract, de Laudib. Virginis.
422 ANSWER TO A JESUIT CHALLENGE.
per exaudit. Gaude, quia Deus semper una voluntas ; et quodcunque mihi pla-
ad beneplacitum meum remunerat servi- cuerit, tota Trinitas ineffabili favore con-
tores meos in hoc seculo et in futuro. sentit. Promptuar. Discipuli, de Mira-
Gaude, quia proxima sedeo sanctae Trini- culisB. MarifB. Exempl. xiv. p. 8, edit,
tati, et vestita sum corpore meo gloriticato, Mogunt. anno 1612.
IX.J
OF PRAYER TO SAINTS. 423
886
Multae merctrices in die Sabbati ad supplicium, eum protinus liberabit ;
non peccarent propter reverentiam Vir- nee permittet aliquem male finiri, qui
ginia. Et multi videntur beatam Virgi- ejus coronam reverenter studuerit facere.
nem in majori veneratione habere quam Id. part. xu. Serm. i. memb. 3.
Christum Filium ejus ; magis ex simpli- Sic in summa enint ducenta septua-
237
citate moti quam scientia. Sed quia ginta tria millia septingenti quinquaginta
honor matris redundat in filium, Prov. octo dies indulgentiaa pro qualibet corona.
xvii. patientiam habet Filius Dei de hac Felicis autem recordationis Sixtus Papa
<juorundam virorum et mulierum simpli- quartus, omnibus dicentibus in statu
citate. Bernardin. de Bust. part. vi. gratiae infra scriptam orationem sive salu-
Serm. u. memb. 3. tationem ipsius Virginis, quae a multis
236
Si hoc privilegium habet Cardinalis, dicitur in corona, concessit indulgentiam
liberatur ; (secundum Baldum et Paulum mater Dei, regina cceli, porta paradisi,
de Castro, in /. addictos. C. de appel.) a dominamundi. Singularis et pura tu es
fortiori pallium beatae Virginis potest virgo. Tu concepisti Christum sine pec-
nos ab omnibus malis liberare. Tarn cato. Tu peperisti creatorem et salvato-
lata enim quod si
est ejus misericordia, rem mundi, in quo non dubito. Libera
aliquem devote facientem coronam suam me ab omni malo, et ora pro peccatis meis.
videret in medio millium dacmonum trahi Amen. Ibid.
424* ANSWER TO A JESUIT^S CHALLENGE. [CHAP.
" 213
Lady, suffer me not to be rebuked in the fury of God,
238
O
imperatrix et domina nostra be- misereri. Psalter. Bonaventur. seorsim
art our refuge in all our necessities, and the powerful strength
" 258
Have mercy upon me, O
treading down the enemy ."
me to escape." "
Give the King thy judgment, O God,
263
and thy mercy to the queen his mother." " ^Lady, the
Gentiles are come into the inheritance of God, whom thou
" 265
by thy merits hast confederated unto Christ." Thy
O will I for ever." " 266 God is the Lord
mercies, lady, sing
of revenges ; but thou the mother of mercy dost bow him
" 267 O come let us
to take pity." sing unto our lady ;
let us make a joyful noise to our queen that brings
Mary
" 268 O our new
salvation." sing unto lady a song, for she
hath done marvellous things." " 269 O give thanks unto the
Lord, for he is good; give thanks unto his mother, for
her mercy endureth for ever." " 270
Lady, despise not
258 264
Miserere mei, domina, quae mater Domina, venerunt gentes in haeredi-
misericordiae nuncuparis; et secundum tatem Dei ; quas tu meritis tuis Christo
viscera misericordiarum tuarum munda confcederasti. Psal. Lxxviii.
me ab omnibus iniquitatibus meis. Psal. 265
Misericordias tuas, domina, in sem-
L. piternum decantabo. Psal. Lxxxviii.
259
Domina, in nomine tuo salvum me 266
Deus ultionum Dominus ; sed tu
fac, et ab injustitiis meis libera me. mater misericordiae ad miserandum in-
Psal. Liii. flectis. Psal. xciii.
seo Miserere mei, domina, miserere mei; 267
Venite, exultemus dominae nostrae ;
quia paratum est cor meum exquirere vo-
jubilemus salutiferae Mariae reginae nos-
luntatem tuam ; et in umbra alarum
trae. Psal. xciv.
tuarum requiescam. Psal. Lvi. 268
261
Cantate dominae nostrae canticum no-
Exsurgat Maria, et dissipentur ini-
vum ; quia mirabilia fecit. Psal. xcvii.
mici ejus ; conterantur omnes sub pedi-
269
bus ejus. Psal. Lxvii. Confitemini Domino, quoniam bo-
262
In te, domina, speravi, non confun- nus; confitemini matri ejus, quoniam in
dar in aeternum in tua misericordia li- seculum misericordia ejus. Psal. cvi.
;
timebunt a facie inimici. Psal. cxxiv. trem Virginem Mariam datur misericordia
273 Nisi domina aedificaverit domum ejus. Psal. cxxxv.
cordis nostri, non permanebit aedificium 278 Benedicta
sis, domina, quae instruis
His other 149 Psalms, which are fraught with the same
kind of
stuff, pass I But Bernardinus de
over. Senis's
2* l
boldness may not be forgotten, who thinketh that God
will give him leave to maintain that " the Virgin Mary
did more unto him, or at least as much, as he himself did
and " that we may say
1'
unto mankind
all ;" for our comfort,
forsooth " that
! in of the blessed whom
respect Virgin,
God make notwithstanding, God after a sort
himself did
is more bound unto us than we are unto him." With
which absurd and wretched speculation Bernardinus de Busti
after him was so well pleased, that he dareth to revive again
this most odious comparison, and propose it afresh in this
" 282 But O most
saucy manner: grateful Virgin, didst not
thou something to God ? didst not thou make him any
281
Sola henedicta virgo Maria plus obligetur nobis, quam nos sibi. Bernard.
fecit Deo vel tantum, ut sic dicam, quam Senens. Serm. LXI. Art. i. cap. 11.
Deus toti generi humano. Credo 282
fecit Sed, o Virgo gratissima, nunquid tu
etenim certe quod mihi indulgebit Deus, aliquid fecisti Deo ? Nunquid vicem ei
si nunc pro Virgine loquar. Congrege- reddidisti? Profecto, si fas est dicere,
mus in unum quae Deus homini fecit ; et tu secundum quid majora fecisti Deo
consideremus quae Maria virgo Domino quam ipse Deus tibi et universo generi
satisfecit, &c. Reddendo ergo singula humano. Volo ergo ego dicere quod tu
singulis, scilicet quae fecit Deus homini, ex humilitate reticuisti. Tu enim solum
et quae fecit Deo beata Virgo, videbis cecinisti, quia fecit mihi magna qui po-
quod plus fecit Maria Deo, quam homini tens est ;ego vero cano et dico, quia tu
Deus; ut sic pro solatio dicere liceat, fecisti majora ei quipotensest. Bernard,
quod propter beatam Virginem, quam de Bust. Marial. part. vi. Serm. n.
tamen ipse fecit, Deus quodammodo plus membr. 3.
F\ I
OF PRAYER TO SAINTS.
283
Id. part. ix. Serm. u. Assimilat. nomine Domini Jesu unici Filii sui. An-
ii. selm. de Excellentia B. Virginia, cap. 6.
284
Speculum Vitae Francisci et socio- Ludolph. Carthusian, de Vita Christi,
rum n. cap. 45, edit. Gulielmi
ejus, part. part. n. cap. 68, et Chrysostom. a Visi-
Spoelberch. Item, Speculum Exemplo- tatione de Verbis Domin.e, Tom. n. lib.
rum, Dist. vu. Exempl. XLI. ii.
cap. 2.
285 286
Velocior est nonnunquam salus me- Henr. Fitz-Simon of the Mass.
morato nomine Mariae, quam invocato part ii. lib. ii. chap. 3.
430 ANSWER TO A JESUITS CHALLENGE. [CHAP.
OF IMAGES.
felicity
of the world," as even this Balaam himself doth
3
1
Doctrina est Romanae Ecclesiae, Christi Princeps futura orbis felicitas. Id.
et sanctorum imagines pia religione a part. u. Regul. n. p. 196.
Christianis colendas esse. Lac. Boverius,
4 Non solum
in Orthodoxa Consultat. de Ratione Vera pinguntur ut ostendantur,
sicut cherubim olim in templo, sed ut
Fidei et Religionis amplectenda, part. n.
adorentur ; ut frequens usus ecclesiae tes-
Regul. i. p. 189. edit. Madrid, ann. 1623.
2
Serenissime Carole, spes Anglicanae
tatur. Cajetan. in part. in. Thomae,
Ecclesise. Id. part, i. Regul. iv. p. 58. Quaest. xxv. Art. 3.
X.]
01 1MAUKS.
6
Non solum autem licere in ecclesia illud habet adorari latria, et ilia latria;
si dulia vel hyperdulia, et ilia pariter
imagines habere, et illis honorem et cul-
tum ejusmodi cultu adoranda est. Jacob.
adhibere, ostendet parochus, cum
honos qui Naclantus, in Epist. ad Roman, cap. i.
illis exhibetur, referatur ad
fol. 42, edit Venet. ann. 1557.
prototypa, verum etiam maximo fidelium
432 ANSWER TO A JESUIT'S CHALLENGE. [CHAP.
9
Sic sequitur quod eadem reverentia creatas etiam inanimes, dummodo Deo
exhibeatur imagini Christ! et ipsi Christo. sint sacratae,esse adorandas. Petr. de
Cum ergo Christus adoretur adoratione Cabrera, in part. HI. Thorn. Quaest. xxv.
latriae ; consequens est, quod ejus imago Art. 3. Disput. u. num. 15.
sit adoratione latriae adoranda. Thorn. 11
Imagines sunt vere et proprie ado-
Summ. HI. Quaest. xxv. Art. 3.
part. randae, et ex intentione ipsas adorandi, et
Simpliciter et absolute dicendum
10
non tantum exemplaria in ipsis repraesen-
est, sacras imagines esse venerandas in tata. Haec conclusio est contra Duran-
templis et extra templa; et contrarium dum et sectatores illius ; quorum senten-
est dogma haereticum hoc est, imagi-
: tia a recentioribus censetur periculosa,
nibus exhibenda esse signa servitutis et temeraria, et sapiens haeresim; et M.
submissionis amplexu, luminaribus, ob- Medina hie refert, magistrum Victoriam
latione suffituum, capitis nudatione, &c. reputasse illam haereticam. Sed nostra
Haec conclusio est dogma fidei collectum conclusio est communis Theologorum,
ex sancta scriptura, ex qua constat, res Ibid. num. 32.
\.
I
ob' i MACKS. 4;j;j
12
Si imagines improprie tantum ado- |
Sed consequens est absurdum. Ergo,
rantur, simpliciter et absolute non ado- Ibid. num. 35.
14
ran tur, neque sunt ad or an da; ; quod est Sententia divi Thomae, quatenus do-
haeresis manifesta. Ibid. num. 34. cet eodem actu adorationis coli imaginem
13
Si imagines solum adorantur reme- et exemplar per illam repraesentatum, est
morative et recordative, quia recordari verissima, piissima, et fidei decretis admo-
nos faciunt exemplarium, quae ita ado- dumconsona. Ibid. Disput. in. num. 56.
15
ramus, ac si essent praesentia ; sequeretur Id. ibid. num. 30.
16
eadem adoratione, qua colimus Deum, Constans est
theologorum sententia,
esse adorandas omnes creaturas, cum om- imaginem eodem honore et cultu honorari
nes in Dei cognitionem et recordationem et coli, quo colitur id cujus est imago. Jo.
nos ducant, et Deus sit in omnibus rebus. Azor. Instit. Moral. Tom. i. lib.
ix.cap.fi.
E E
434 \\SWKU TO A JESUIT'S CHALI.KNOK. [CHAP.
wards to put this conceit into men's heads, that this first
commandment was so far from condemning the veneration
of images, that it commanded the same, and condemned the
17
Vaux, Catechism, chap. 3. pertiamur; ad sacrae Virginis imaginem
18
Ut unamquamque imaginem eodem hyperduliae, aliorum vero sanctorum duliae
cultu, quoille cujus imago est, veneremur, adoratione adoremus. Jacob, de Graffiis,
id est, ut imagini Dei vel Christi, vel Decision. Aure. Casuum Conscient. part.
etiam crucis signo, prout Dominicam pas-
'
-'"
Sermon at Westminster before the
House of Commons. ai(T0tjTov,
vorjTov de TO ayaX/ua.
31
Kal ydp otj KO.L diniyopevTai Id. in Protreptic.
i4
dvatpavoov diraTTjXoi opi^eatiai Tts ydp vovv e\tav ov
ov ydp -n-oiTjereis, tprjaiv < TOV fiCTa TOUS TIjXlKOUTOUS Kttt TOfTOVTOl/S
iravTo<i ofioiw/JLa, o<ra ev TU> ovpavia, Kal ev <f>i\o<ro(pia irepl Qeov i; Qewv Xoyous
nna cv T?J yrj KaToa. Clemens Alexand. evop(airro<: ToTs dydXpacri, /cat i;rot OUTOIV
Protreptic. ad Gentes. aj/ctTrc/HTroi/Tos TTJI/ eux^J"! ' ^* T^S TOV-
22
Ouoe/j.iav elicova o Mcoutnjs irapay- Ttaif oi^etos
6</>*
ov tpavrd^cTai 8eti/ dva-
}t\\ci TroieterBat TOIS dvQptoTrois, dvTi- fiaiveiv dirdTOV ft\irou.evov xai <ru/u/3oXou
a 0e<5.
Paedagog. lib. iii. cap. 2. oVTO<s,dva<i>epovT6<i TC e-Tri TOV voovpevov ;
ydp ws a'X?)0wv TO aynX/ua Origen. contra Cels. lib. vii. p. 373.
K F. 2
436 ANSWER TO A JESUIT S CHALLENGE. [CHAP.
25
Kat Tots dydXfj.aa-1 Towreoicriv ev- Qelov Qepaireia-s, hoc est, (ut ex verbis
Xpvrat, oKolov CITIS TOIS oo/moicri. Xea"Xi]v- subsequentibus intelligitur) Sid TO ex/cXt-
euoiTo. Heraclit. Ephes. ibid. p. 384, et veiv Kal Ka-racnrav Kal KaTayeiv TTJJ/
apud Clem. Alexand. in Protreptic. ad Tre/oi TO Qelov dprjaKeiav eiri TTJJ/ Totau-
Gent. p. 25, edit. Greco-Lat. ubi statim Tt)v vXrjv OVTUHTL r
ea")(rjfJia rL(r/ui.evriv , oitK
T
subjungitur, H yap oi>xl repaTw&eis ol dve-)(ovTai fiiafiatv Kal dyaXfj-aTcov. Id.
Xt6ou9 TrpotrTpeTTofievoL ; An non enim ibid.
30
sunt prodigiosi qui lapides adorant ? Cur nullas aras habent, templa nulla,
86 nulla tota simulacra? Minuc. Felix in
Tts yap Kal aXXos, et /utj Trdvrri
TavTa fjyetTat 6eous ; aXXa Qewv
VJJTTIOS, Octavio.
dvaQnfiaTa Kal ayaX/zara. Celsus apud
31
Quod enim simulacrum Deo fingam,
Origen. cum, si recte existimes, sit Dei homo ipse
37 Ou SvvaTov koTi Kal yiyvtoffKetv simulacrum ? Ibid.
fJLt]v
32
TOV Beov, Kal TOIS ayaA./u.a<riv evy^ea-Qat. Ipsas imagines sacrae, quibus inanis-
Origen. ibid. simi homines serviunt, omni sensu carent,
28 AXX' ovde 6eias ei/coi/os (lege ei/covas) quia terra sunt. Quis autem rion intelli-
VTroXafj.fidvojj.ev elvai -rd dydXfjLa-ra, (are) gat, nefas esse rectum animal curvari, ut
fj.op<j>iiv dopaTov (0eou) /cat a<ra>/u.dTou /utj adoret terram ? quae idcirco pedibus nos-
$iaypd<t>ovTes Oeou. Id. ibid. tris subjecta est, ut calcanda nobis, non
29
Xpto-Ttavot /cai'Iou^atot OVK dve%ov- adoranda sit. Lactant. Divin. Institut.
TO.I T^ lib. ii. cap. 17-
X. 01- IMAGES 437
33
Quare non est dubium quin religio optato evenisset, et templa reliqua dese-
nulla ubicunque simulacrum est. Nam
sit, renda. Lamprid. in Alexandro.
35
si religio ex divinis rebus est, divini autem Placuit picturas in ecclesia esse non
nihil est nisi in coelestibus rebus, carent debere, ne quod colitur aut adoratur in pa-
rietibus depingatur. Concil. Elib . cap . 36 .
ergo religione simulacra, quia nihil potest
36 non imprudenter modo,
esse coeleste in ea re quae sit ex terra. Id. Ilia (lex)
ibid. cap. 18. verum etiam impie a Concilio Elibertino
34 lata est de tollendis imaginibus.
Alexander. Imp. Christo templum fa- Canus,
cere voluit, eumque inter deos recipere. loc.Theologic. lib. v. cap. 4, Conclus. iv.
37 Gentiles
Quod et Adrianus cogitasse fertur, qui lignum adorant, quia Dei
templa in omnibus civitatibus sine simu- imaginem putant; sed invisibilis Dei
lacris jusserat fieri, quae hodie idcirco, quia imago non in eo est quod videtur, sed in
non habent numina, dicuntur Adriani, eo utique quod non videtur. Ambros. in
Psal. cxviii. Octonar. x.
quae ille ad hoc parasse dicebatur, sed
38
prohibitus est ab iis qui, consulentes sacra,
Non Deus in lapidibus coli.
vult se
43
The "
Gentiles worship that which they themselves have
made of gold and silver. But even we also have divers
instruments and vessels of the same matter or metal for
the use of celebrating the Sacraments, which being conse-
cratedby this very ministry, are called holy in honour of
him who for our salvation is served thereby. And these
instrumentsand vessels also, what are they else but the
work of men's hands? Yet have these any mouth, and
will not speak? Have they eyes, and will not see? Do
we supplicate unto these, because by these we supplicate
unto God ? That is the greatest cause of this mad im-
piety, that the form
unto one living, which maketh
like
it to be
supplicated unto, doth more prevail in the affec-
tions of miserable men, than that it is manifest it doth not
live at all, that it
ought to be contemned by him who is
indeed living. For images prevail more to bow down the
unhappy soul, in that they have a mouth, they have eyes,
they have ears, they have nostrils, they have hands, they have
feet, than to correct speak, they will
it, that they will not
not see, they will not hear, they will not smell, they will
not handle, they will not walk." Thus far St Augustine.
The speech of Amphilochius, Bishop of Iconium, to this
is memorable: " 44
We have no care to
purpose figure by
colours the bodily visages of the saints in tables, because
we have no need of such things, but by virtue to imitate
11
their conversation. But the fact of Epiphanius rending
the veil that hung in the church of Anablatha is much
more memorable, which he himself, epistle John, in his to
47 Kat TOVTW
ev /j.vi'i/j.i)i> e^ere, TeKva QV^TTIV <f>vcriv QeoTroiiav eis o<0aX/ious
aya-TTTjTa, TOW /uj dva(j>epeiv ei/coi/as ETT' dvQpwTrwv, a'yaXjuara Sid
dvSpoeiKe\a
e/c/cXtjo-ias, yaijTe ev TOIS KoifJLt\Ti]pioi<s TWV i iroi/uXias Teyyiav dieypatye. Kai -reQvij-
Constantinop. in Act. vi. Tom. v. Concil. yuoi/ou Qeov' tos j IT o\v KOIVOV iropvi] em
Nicaen. n. TroXXriv aTOiriav Tro\vfJii%'ia<$ epe()i<rdel<ra,
*8
IloOei.' OVK etOtoXoTroioy TO eirtTj;- Kai TO (ruxftpov diroTpi\l/a/JLevjj T^S TOU
ncvfJLaKai TO ey^eipii/ma ciafBoXiKov irpo- ;
evos aj/^/oos eui/o/umv. Epiphan. in Panar.
Church: " 52
Do not collect unto saith "such
me," he,
professors of the name of Christ, as either know not or
52
Nolite mihi colligere professores no- nesciunt, saltern in parietibus videndo le-
minis Christiani, nee professions suae vim gant quae legere in codicibus non valent.
aut scientes aut exhibentes. Nolite con- Tua ergo fraternitas et illas servare et ab
sectari turbas imperitorum, qui vel in ipsa earum adoratu populum prohibere de-
vera religione superstitiosi sunt, vel ita buit, quatenus et literarum nescii haberent
libidinibus dediti, ut obliti sint quicquid unde scientiam historiae colligerent, et
promiserint Deo. Novi multos esse se- populus in picturae adoratione minime
et picturarum adoratores, &c. peccaret. Gregor. Regist. lib. vii. Epist.
pulchrorum
Nunc vos illud admoneo, ut aliquando cix. ad Serenum. Vide etiam lib. ix.
ecclesiae Catholicae maledicere desinatis Epist. ix. ad eundem. Nota etiam, in
vituperando mores hominum, quos et ipsa Epistola Greg, ad Secundinum, lib. vii.
Ind. n. Epist. LIV. verba ilia, (Imagi-
condemnat, et quos quotidie tanquam
malos filios corrigere studet. Augus- nes, quas tibi dirigendas per Dulcidium
tin. de Moribus Ecclesiae Catholicae, diaconum rogasti, misimus. Unde valde
cap. 34.
nobis tua postulatio placuit, &c.), et quae
53 Praeterea indico dudum ad nos per- sequuntur usque ad epistolae finem, deesse
venisse, quod fraternitas vestra quosdam
in omnibus Oxoniensibus Epistolarum
MSS. excepto uni-
imaginum adoratores aspiciens, easdem Gregorii exemplaribus
ecclesiae co, in quo ad calcem omnium
rejicitur
imagines confregit atque proje-
" Sen -
cit. Et quidem zelum vos, ne quid manu- Epistolarum cum hac inscriptione :
mus ; sed frangere easdem imagines non excerpta de decretis Canonum." Unde
debuisse judicamus. Idcirco cnim pictura colligimus hoc ex libro. Isiclor. Merca-
in ecclesiis adhibetur, ut hi qui literas toris.
X.] OK tMA(.l s
but yet we judge that you should not have broken those
images. For painting is therefore used in churches, that
they which are unlearned may yet by sight read those things
upon the walls which they cannot read in books. There-
fore your brotherhood ought both to preserve the
images,
and to restrain the people from worshipping of them, that
both the ignorant might have had whence to gather the
knowledge of the history, and the people might not sin in
worshipping the picture."
There would be no end if we should lay down at large
the fierce contentions that afterwards arose in the Church
touching this matter of images; the Greek emperors, Leo
Isaurus, Constantinus Caballinus, Nicephorus, Stauratius,
Leo Armenus, Michael Balbus, Theophilus, and others,
opposing them in the East and on the other side, Gregory
;
the Second and Third, Paul the First, Stephen the Fourth,
Adrian the First and Second, Leo the Third, Nicholas the
First, and other popes of Rome, as stiffly upholding them
in the West. In a Council of 338 Bishops, held at Con-
stantinople in the year of our Lord 754, they were solemnly
condemned: in another Council of 350 Bishops, held at
Nice in the year 787, they were advanced again, and the
veneration of them asmuch commended. This base decree
of the second Nicene Council, touching the adoration of
it were not
images, although by the hundredth part so gross
as that which was afterwards invented by the popish school-
men, yet was it
rejected, as repugnant to the doctrine of
the Church of God, by the princes and bishops of England
first, about the year 792, and by Charles the Great after-
60
the Nicene Council in particular, rejecting it as a Pseudo-
" f>1
that images should be
Synod, because it concluded
worshipped which thing," say our chroniclers, " the Church
;
of God doth utterly detest." And yet for all that we have
news lately brought us from Rome, that " 62 it is most
certain and most assured that the Christian Church, even
the most ancient, the whole and the universal Church, did
with wonderful consent, without any opposition or contradic-
tion, worship statues and images :" which, if the cauterized
conscience of a wretched apostata would give him leave to
utter, yet the extreme shamelessness of the assertion might
have withheld their wisdoms, whom he sought to please
thereby, from giving him leave to publish it.
But it
may be I seek for shamefacedness in a place
where it is therefore, leaving them
not to be found; and
to their images, like to like, (for they that make them are
like unto them, and so is every one that trusteth in them),
I proceed from this point unto that which folio weth.
OF FREE-WILL.
Imagines adorari debere; quod om- "OQev KCLI TO. a\oya OVK eltrlv av-
61 1
nino ecclesia Dei execratur. Simeon. Teov<Tia' ayovrai yap juaXXof vtro TT/S
Dunelmens. Roger. Hoveden. et Matth. </>uo-ea>s, tjirep ayovai.
816 ov&e dwriXe-
Westmonaster. Histor. ann. 792 vel 793. yovtri TTJ <vo-iKJ7 opefcei, a'XX' afia <fy>
6 X~
62 'O
Ecclesiam porro Christianam, etiam Qu>(T( TtVOI, OpfJLUXTl IT/DOS TTJ1> 7T/OalI/.
antiques imam, totam, ac universalem, oe avQpwiro<i \oyiKos tov ayei p.a\\ov TV\V
summo consensu, absque ulla oppositione <j>i'i(rtv, ijrrre/o aiyeTai.
oio KOI opeyofievot,
ANSWER TO A JESUIT S CH AL I.ENC K. [CHAT
TIJVopeiv ? dKo\ovQ?)<Tai avrri. Jo. KCLL dvdy KYIS Tra'o-Tjs e\evQepov. Polychron.
Damascen. Orthodox. Fid. lib. ii. cap. 27, in Can tic. p. 93, edit. Meursii.
4
edit. Gnec. vel 44 Latin. Hanc quippe abundantiorem gratiam
2
-re /cat aKovra<s TOUS dv- ita credimus atque experimur potentem,
'Az/ety/q;
Qpu>Trov<s TTTaieiv SiaTeiveTai. Phot. Bib- ut nullo modo arbitremur esse violentam.
liothec. num. 179. Prosp. de Vocat. Gent. lib. ii.
cap. 26.
X,.]
OF FUKK-\\ 1 1.1,.
H-7
'God " r
made
against Marcionitcs, that
tlie
angi-ls and men
be endued them with
auT(~ov(Tiov<3, but not iravTe^ovcyiovs ;
freedom of will, but not witb ability to do nil things. And
now since the fall of Adam we say further, that freedom of
will remaineth still
among men, but the ability which once
fl
it had to
perform spiritual duties and things pertaining to
salvation is quite lost and For " 7 who is extinguished.
there of us," saitli St " wbich would that
Augustine, say
by the sin of the first manfree-will is utterly perished from
mankind ? Freedom indeed is perished by sin ; but that
freedom which was in paradise, of having full righteousness
with immortality, for which cause man's nature standeth
in need of God's grace, according to the saying of our Lord,
5
Tous ayyeXoi/s KO.L -rows di/6/3to7roi/s arbitrium de humano genere ? Libertas
auTe^outrtous Xeyw UTTO 0eov yeyevfjcrOai, quidem peccatum ; sed ilia qua*
peril per
d\\' ov Travrefyvcriovs. 'O irepl TOV in paradiso fuit, habendi plenum cum
avTe^ovcriov Xoyos, TOVTCCTTI TOV e<p' tj/uu/j immortalitate justitiam, propter quod
TT/OOOTTJI/ [lV
;
14 19
Tim.
Rom. vii. 4. 1 i. 5.
X,.] OF FREE-WILL. 449
FF
4-50 ANSWER TO A JESUIT'S CHALLENGE. [cHAP.
24
Si gentilis, inquis, nudura operuerit, aliquid, profecto peccat. Ex quo r
colli-
fide, peccatum est ; non quia per seipsum bene utitur malis :
ipsorum autem esse
factum, quod est nudum operire, peccatum peccata, quibus et bona male faciunt;
est; seddetalioperenonin Domino glori- |
quia ea non fideli, sed infideli, hoc est,
ari, solus impius negat esse peccatum. Ib. stulta et noxia faciunt voluntate, qualis
25
Quod si et ipsa (misericordia) per voluntas, nullo Christiano dubitante, ar-
seipsam natural i compassione opus est bor est mala, quae facere non potest nisi
bonum, etiam isto bono male utitur qui fructus malos, id est, sola peccata. Omne
infideliter utitur, et hoc bonum male facit enim, velis nolis, quod non est ex fide,
" ^It 11
saith " most
appeareth, he, manifestly, that there
dwelleth no virtue in the minds of the ungodly, but that
all works be unclean and polluted; who have wisdom,
their
not spiritual, but animal not heavenly, but earthly ; not
;
" 3
Neither ought we therefore to imagine that the be-
ginnings of virtues be in the treasures of nature, because
many commendable things are found in the minds of ungodly
men, which do proceed indeed from nature; but because they
26
Quantumlibet opera infidelium prae- sed terrenam ; non Christianam, sed dia-
dicentur, apostoli sententiam veram no- bolicam non a Patre luminum, sed a
;
vimus et invictam, Omne quod non est principe tenebrarum dum per ea ipsa,
:
ex fide, peccatum est. Id. de Gestis con- quae non haberent nisi dante Deo, sub-
tra Pelagium, cap. 14. duntur ei qui primus recessit a Deo.
27
philosophos, non vera pietate
Quod Prosper contra Collator, cap. 13.
30
praeditos, dixi virtutis luce fulsisse. Id. Nee ideo existimare debemus in na-
Retract, lib. i. cap. 3. turalibus thesauris principia esse virtutum,
28
Sententiam proferamus adversus eos quia multa laudanda reperiuntur etiam in
qui, in Christum non credentes, fortes et ingeniis impiorum,qua ex natura quidem
sapientes, temperantes se putant esse et prodeunt ; sed quoniam ab eo qui naturam
justos ; ut sciant nullum absque Christo condidit recesserunt, virtutes esse non pos-
vivere, sine quo omnis virtus in vitio est. sunt. Quod enim vero illuminaturn est
Hieronym. in Galat. cap. iii. lumine lumen est, et quod eodem lumine
29
Manifestissime patet in impiorum caret nox est ; quia sapientia hujus mundi
animis nullam habitare virtutem, sed stultitia est apud Deum. Ac sic vitium
omnia opera eorum immunda esse atque est quod putatur esse virtus, quandoquidern
polluta ; habentium sapientiam, non spi- stultitia est quod putatur esse sapientia.
ritualem, sed animalem; non coelestem, Ibid.
F F2
452 AKSWEll TO A JESUIT'S CHALLENGE. [CHAP.
32
Et licet eximias studeat pollere per artes,
Ingeniumque bonum generosis moribus ornet;
Coeca tamen finem ad mortis per devia currit,
Nee vitse seternse veros acquirere fructus
The
author of the book de Vocatione Gentium, by some
wrongly attributed to St Ambrose, to Prosper by others,
delivereth the same doctrine in these words: " ^Although
there have been some who by
their natural
understanding
have endeavoured to resist vices, yet have they only bar-
renly adorned this temporal life, but not profited at all
unto true virtues and everlasting bliss. For without the
worship of the true God even that which seemeth to be
virtue is sin; neither can any man please God without God.
31
Omnis infidelium vita peccatum est, temporis vitam steriliter ornavit, ad veras
et nihil est bonum sine summo bono. Ubi autem virtutes aeternamque beatitudinem
enim deest agnitio seternae et incommuta- non profecit. Sine cultu enim veri Dei,
bilis veritatis, falsa virtus est, etiam in etiam quod virtus videtur esse, peccatum
ex August. Sen tent, est ; nee placere ullus Deo sine Deo po-
optimis moribus. Id.
.cvi. et Epigram. LXXXI. test. Qui vero Deo non placet, cui nisi
32
sibi et diabolo placet ? A
quo cum homo
Id. de Ingratis, cap. 16. non voluntate, sed voluntatis
spoliaretur,
M Etsi fuit qui naturali intellectu co- sanitate privatus est. Prosp. de Vocatione
Gent. lib. i.
cap. 7
natus sit vitiis reluctari, hujus tantum
X,.]
OF FREE-WILL.
And he that doth not please God, whom doth he please but
himself and the devil ?
by whom, when man was spoiled, he
was deprived not of his will, but of the sanity of his will/''
" ^Therefore if God do not work in us, we can be
par-
takers of no virtue for without this good there is nothing
;
hac luce nihil est lucidum ; sine hac sa- mines possunt fortassis videri gloriosa ad :
pientia nihil sanum ; sine hac justitianihil ea vero quae ad vitam aetemam pertinent,
rectum. Ibid. cap. 8. nee cogitare, nee velle, nee desiderare, nee
35
Quod si quibusdam cognoscentibus perficere posse, nisi per infusionem et in-
Deum, nee tamen sicut Deum glbrifican- operationem intrinsecus Spiritus Sancti.
tibus, cognitio ilia nihil profuit ad salu- Jo. Maxent. in Confessione suae Fidei.
37 Est quidem in mala parte execrabilis
tem,quomodo hi potuerunt justi esse apud
Deum, qui sic in suis moribus atque ope- libertas arbitrii, ut praevaricator Creato-
ribus bonitatis aliquid servant, ut hoc ad rem deserat, et ad vitia se nefanda conver-
finem Christianas fidei caritatisque non tat ; in bona vero parte arbitrium liberum,
referant? Quibus aliqua quidem bona, Adam peccante, perdidimus, ad quod nisi
quae ad societatis humanse pertinent aequi- per Christi gratiam redire non possumus,
tatem, inesse possunt ; sed quia non cari- dicente Apostolo, Deus est enim qui ope-
tate Dei fiunt, prodesse non possunt. ratur in 'Vobis et velle et perficere, pro
Fulg. de Incarn. etGrat. Christi, cap. 26. bona vohmtate. Cassiodor. in Psalm
Liberum naturalc arbitrium ad nihil
454 ANSWER TO A JESUITS CHALLENGE. [CHAP.
38
Quis unquam ante profanum ilium apud Prosperum contra Collator, cap. 5,
per actus singulos adjuvandum inimicos gratiae Dei totum mundum am-
riam Dei gratiam non putaret ? Vincent. plexum esse.
Lirinens. advers. Hares. Commonk. i. 40 Anathema
qui vel sentit vel dicit
titiam, nos per actus singulos adjuvari ; conantur auferre, poenas sortiuntur aeter-
ita ut sine ea nihil versa sanctaeque pietatis ! nas. Pelag. apud Augustin. lib. i. de
habere, cogitare, dicere, agere valeamus. Gratia Christi, contra Pelag. ct Celest.
45
hinc arbitrium per devia lapsum
Claudicat, et coeds conatibus inque ligatis
Motus inest, manet ergo voluntas
non error abest :
of doctrine and
Secondly, Bygrace he understood the grace
instruction, whereby the mind was informed in the truth
compulsi sumus, et agnoscent quam ini- Vide eundem Augustin. de Grat. et lib.
que nos negatione gratiae infamare gestie- Aibitr. cap. 13, et Serm. xi. de Verbis
46
aliud non est vobiscum gratia, quam lex,
read and understand, let them behold and confess, that not
by the law and doctrine sounding outwardly, but by an
inward and hidden, by a wonderful and unspeakable power,
God doth work in the hearts of men not only true revelations,
but good wills also." And thereupon the African Fathers,
in the Council of Carthage, enacted this canon: "^Who-
soever shall say that the grace of God by Jesus Christ our
Lord doth for this cause only help us not to sin, because
by the understanding of the commandments is revealed
it
46
Id. ibid. cap. 20. Vide eundem in nobis praestari, ut quod faciendum cog-
Epist. ad Ruffinum, non procul ab initio, noverimus, etiam facere diligamus atque
et Augustin. de Haeres. cap. 88, et lib. i. de valeamus, anathema sit. African. Patr.
Gratia Christi contra Pelag. cap. 8 10. in Synod. Carthagin. Can. iv.
47 49 de Grat. Christ.
Legant ergo et intelligant, intuean- Augustin. lib. i.
tur atque fateantur, non lege atque doc- contra Pelag. cap. 7 and 41.
might do this by our will, and that he hath given us the help
of his law and commandments, and that he doth pardon
the sins past to those that are converted unto him; that
in these
things only the grace of God was to be acknow-
ledged, and not in the help given unto all our singular
And " M
actions." so said, that that grace of God
they
which is
given by the faith of Jesus Christ, which is neither
51
I line
itaque apparet, hanc eum gra- nam quae condita est cum libero arbitrio ;
law nor nature, is effectual only to this, that sins past may
be remitted, not that sins to come may be avoided, or when
they make resistance may be vanquished." Whereupon St
Augustine thus encountereth Julian the Pelagian heretic :
" 55
Thou, according to your custom, which descendeth from
your error, dost not acknowledge grace but in the remission
of sins, that now from henceforth a man himself by his free-
will may make himself righteous. But so saith not the
Church, which all crieth that which it hath learned from
a good master, Lead us not into temptation"
scendit errore, non agnoscis gratiam, nisi qua dicunt gratiam Dei secundum merita
in dimissione peccatorum; ut jam de hominum dari. Prosper in Epist. de
cetero per liberum arbitrium ipse homo Grat. et Lib. Arbitr. ad Ruffinum.
se ipsum fabricet justum. Sed non hoc 58 alienum a Catholica
Quod sic est
dicit ecclesia, quae clamat tota, quod didi- doctrina, et inimicum gratiae Christi, ut
cit a magistro bono, Ne nos inferas in nisi hoc objectum sibi anathematizasset,
tentationem. Id. lib. ii.
postremi operis ipse inde anathematizatus exisset. Sed
contra Julianum, a Claud. Menardo edit, fallaciter eum anathematizasse posteriores
non procul a fine. ejus indicant libri; in quibus omnino
56
Id. De dono Perseverant. cap. 2 and nihil aliud defendit, quam gratiam Dei
20. De Gratia et Lib. Arbitr. cap. 5. secundum merita nostra dari. Augustin.
De Hicresib. cap. 88, &c. de Grat. Lib. Arbitr. cap. 5.
et
57 Ex his una est blasphemia, ncquissi-
59
Prosper dc Ingratis, cap. I).
XI.] OK I'UKE-WILI.. 459
60 Cum ab istis quaeritur, quam gratiam confiteri, quod quacdam libero arbitrio
which is
holy : whilst finding us given to earthly lusts, and,
like brute beasts,
affecting only present things, he inflameth
us with the greatness of the glory to come and with promise
of rewards ; whilst by the revelation of his wisdom he raiseth
up our stupified will to the desire of God, whilst he per-
suadeth us to all that good is." To this instructing and
revelatione sapientiae in desiderium Dei eo sit spiritus ; non hoc nisi de arbitrii
stupentem suscitat voluntatem, dum nobis efficit libertate. Qua qui bene utitur, ita
suadetomne quod bonum est. Pelag. se totum tradit Deo omnemque suam
apud Augustin. lib. i. de Grat. Christi mortificat voluntatem, ut cum apostolo
contra Pelag. cap. 10. possit dicere, Vivo autem jam non ego,
64
Qui currit ad Deum, et a Deo se regi vivit autem in me Christus ; ponitque cor
cupit, id est, voluntatem suani ex ejus suum in manu Dei, ut illud quo voluerit
voluntate suspendit; qui ei adhserendo Deus ipse declinet. Pelagius apud Au-
jugiler unus, secundum apostolum, cum gustin. dc Gratia Christi, lib. i.
cap. 22, 23.
X,.] OF FKEE-WILL. 4C1
"
parted unto such as were given to earthly lusts, and, like
1
brute beasts, affected only present things;' who being in
that case, were far from meriting any good thing at God's
hands; and in that regard he affirmed, that this grace like-
wise was given without any respect to precedent merits: the
third, an assisting grace, by which God doth guide and
incline the heart of the converted sinner to the doing of all
him; and according to this merit, his grace was given that
we should find him." For they that followed Pelagius, refining
herein a little the doctrine of their master, and delivering it
in somewhat a more plausible manner, declared that ^the
65
Nihil sic evertit hominum praesump- sumus cum Deo ; ejus autem gratiam
tionem dicentium, Nos facimus, ut me- secundum hoc meritum dari, ut sit et ipse
reamur cum quibus faciat Deus. August, nobiscum item meritum nostrum in eo
:
contra duas Epist. Pelagian, lib. iv. cap. 6. esse, quod quaerimus; et secundum hoc
66 meritum dari ejus gratiam, ut inveniamus
Priores volunt dare Deo, ut retribua-
tur eis; priores utique dare quodlibet ex eum. Id. deGrat. et Libero Arbitr. cap. 5.
68 Ibi enim
libero arbitrio, ut sit gratia retribuenda vos, ut video, ponere jam
pro praemio. Ibid. coepistis merita gratiam praccedentia, quod
67
Meritum nostrum in eo esse, quod est petere, quaerere, pulsare; ut his me-
462 ANSWER TO A JESUIT^ CHALLENGE. [CHAP.
ritis debita ilia reddatur, ac sic gratia liberum arbitrium. Sic enim volunt in-
inaniter nuncupetur. Id. contra Julian. telligi quod dictum est, Si volueritis et
Pelagian, lib. iv. cap. 8. audiveritis me, tanquam in ipsa praece-
69 Dicunt enim, etsi non datur gratia dente voluntate sit consequents meritum
secundum merita bonorum operum, quia |
gratia? ; ac si gratia jam non sit gratia,
per ipsam bene operamur ; tamen secun- |
quae non est gratuita, cum redditur debita.
dum meritum bonee voluntatis datur, Si autem sic intelligerent quod dictum
quia bona voluntas (inquiunt) praecedit est,Si volueritis, ut etiam ipsam bonam
dunt, quam contra Catholicos extollunt tra duas Epist. Pelagian, lib. iv. cap. 6.
XT.
I
OF Kiir.K-wn.i..
tine's days, that were tainted not a little with their errors
in this point of grace and free-will ; as namely one Vitalis
in Carthage, and the semi-Pelagians, as they are commonly
called, in France. For the first held, that " 7i
God did
work in us to will by his Scriptures, either read or heard
by us; but that to consent unto them, or not consent, is so
in our power, that if we will, it may be done; if we will
not, we may make the operation of God to be of no force
in us. For God doth work," said he, " as much as in him
is, that we may will when his word is made known unto us;
but if we will not yield unto it, we make that his operation
shall have no profit in us." Against him St Augustine
disputeth largely in his 107th Epistle, where he maketh
this to be the state of the question betwixt them " ^Whe- :
71
Per legem suam, per scriptures suas sam Deus etiam hoc efficiat ut velimus.
Deum operari ut velimus, quas vel legi- Ibid.
mus vel audimus ; sed eis consentire vel 73 Si fateris pro eis orandum, id utique
non consentire ita nostrum est, ut si veli- orandum fateris, ut doctrinae divinae arbi-
mus fiat ; si autem nolimus, nihil in nobis I
trio liberato a tenebrarum potestate con-
operationem Dei valere faciamus. Ope- sentiant. Ita fit ut neque fideles fiant
ratur quippe ille, dicis, quantum in ipso nisi libero arbitrio ; et tamen illius gratia
1
est,ut velimus, cum nobis nota fiunt ejus fideles fiant, qui eorum a potestate tene-
eloquia ; sed si eis acquiescere nolumus, brarum liberavit arbitrium. Sic et Dei
nos ut operatio ejus nihil in nobis prosit gratia non negatur, sed sine ullis huma-
eificimus. Id. Epist. cvri. ad Vita- nis praecedentibus mentis vera monstra-
lem. tur; et liberum ita defenditur, ut humi-
72 Utrum hffic an litate solidetur, non elatione praecipitetur
praecedat gratia
subsequatur hominis voluntatem, hoc arbitrium ; et qui gloriatur, non in homi-
est, (ut planius id eloquar,) utrum ideo ne, vel quolibet alio vel seipso, sed in
nobis detur, quia volumus, an per ip- Domino glorietur. Ibid.
464 ANSWER TO A JESUITS CHALLENGE. [CHAP.
74
Quomodo Deus exspectat voluntates saltern in orationibus non sint. Absit,
hominum, ut praeveniant eum, quibus det ut quod facere Deum rogamus oribus et
gratiam ; cum gratias ei non immerito vocibus nostris, eum facere negemus cor-
agamus de quibus non ei credentibus,
iis, dibus nostris ; et, quod est gravius ad alios
et ejus doctrinam voluntate impia perse- decipiendos, hoc non taceamus disputa-
quentibus, misericordiam praerogavit ; eos- tionibus nostris; et dum volumus apud
hoc ipse non fecit ? Ibid. ram, dum veram non agnoscimus gratiam.
75 Prorsus non oramus
Deum, sed orare Si vere volumus defendere liberum arbi-
nos fingimus, si nos ipsos non ilium cre- trium, non oppugnemus unde sit libe-
dimus facere quod oramus. Prorsus non rum. Nam qui oppugnat gratiam, qua
gratias Deo agimus, sed nos agere fingi- nostrum ad declinandum a malo et faci-
mus, siunde illi gratias agimus, ipsum endum bonum liberatur arbitrium, ipse
facere non putamus. Labia dolosa si in suum adhuc vult esse captivum.
arbitrium
hominum quibuscunque sermonibus sunt, Ibid.
XI. I
OK r EKE- WILL
ergo isti credere, nolunt autem illi. Quis justitiam Dei, judicium vero in ceteros
hoc ignoret ? ? Sed cum
quis hoc neget qui exco3cati sunt et tamen illi, quia vo-
:
blinded and yet the one, because they would, did believe ;
:
the others, because they would not, did not believe. Mercy,
therefore, and judgment were executed even upon the wills
themselves." Against the same opinions divers treatises were
published by Prosper also, who chargeth these men with
" 81
nourishing the poison" of the Pelagian pravity by their
" the
positions ; inasmuch as, first, beginning of salvation
" The
is
naughtily placed in man" by them: secondly,
willof man is impiously preferred before the will of God;
as if therefore one should be holpen because he did will,
and did not therefore will because he was holpen :"
thirdly,
" A man to begin his
originally evil is naughtily believed
receiving of good, not from the highest good, but from
himself:" fourthly, " It is thought that God may other-
wise be pleased than out of that which he himself hath
bestowed." But he maintaineth constantly, that both the
beginning and ending of a man^s conversion is wholly to
be ascribed unto grace; and that God effecteth this grace
" not
in us, by way of counsel and persuasion only,
but by an inward change and reformation of the mind ;
82
Non hoc consilio tantum hortatuque benigno
Suadens atque docens, quasi normam legis haberet
Gratia; sed mutans intus mentera, atque reforraans,
Vasque novum ex fracto fingens virtute creandi.
81
In istis Pelagianae pravitatis relliquiis male creditur ; si aliunde Deo placetur,
non mediocris virulentiae fibra nutritur, si nisi ex eo quod ipse donaverit. Prosper
principium salutis male in homine collo- in Epist. ad Augustin.
82
catur ; si divinae voluntati impie voluntas Id. de Ingratis, cap. 14.
83
humana praefertur, ut ideo quis adjuvetur Opuscula Cassiani, Presbyteri (ial-
quia voluit, non ideo quia adjuvatur velit ; liarum, apocrypha. Opuscula Fausti
si originaliter malus receptionem boni non Rhegiensis Galliarum apocrypha. Con-
a summo bono, sed a semetipso inchoate cil. Roman, i. sub Gelasio.
G G2
468 ANSWER TO A JESUIT'S CHALLENGE. [cifAl
1
.
particular :
" 85 If
any doth say, that by man^s prayer the grace
of God may be
conferred, and that it is not grace itself
which maketh that God is prayed unto by us, he contra-
dicteth the Prophet Isaiah, or the Apostle saying the same
capitula ab Apostolica nobis sede trans- rentibus me, palam apparui iis qui me
* Hoc etiam
tus in nobis fieri confitetur ; et aut humi- salubriter profitemur et
litati aut obedientiae humanae subjungit credimus, quod in omni opere bono non
gratiae adjutorium, nee ut obedientes et i
nos incipimus, et postea per Dei miseri-
humiles simus, ipsius gratiae donum esse cordiam adjuvamur; sed ipse nobis, nullis
consentit ; resistit Apostolo dicenti, Quid praecedentibus bonis mentis, et fidem et
habes quod non accepisti ? et, Gratia Dei amorem sui prius inspirat, ut et baptism i
91 non irrationa-
Concil. Tom. ii. part. i. p. 639, edit. segnitiei torpore discusso,
Colon, aim. 1618. bilis munificentiae sua largitas videatur,
92
Gratiam secundum merita nostra dari dum earn sub colore cujusdam desiderii
intelligunt Patres, cum
aliquid fit propriis ac laboris impertit ; et nihilominus gratia
viribus, ratione cujus datur gratia, etiamsi Dei semper gratuita perse veret, dum ex-
non sit illud meritum de condigno. Bel- iguis quibusdam parvisque conatibus tan-
larm. de Grat. et Lib. Arbitr. lib. vi. cap. 5. tarn immortalitatis gloriam, tanta perennis
93
Ita semper gratia Dei nostro in bonam i
partem cooperatur arbitrio, atque in omni- largitate. Jo. Cassian. Collat. xiu. cap.
bus illud adjuvat, protegit ac defendit, ut ];>,.
pulus adharebat ; ita et hodie in hac nentem te sustine, protege, robora, conso-
causa, quot, Domine, hodie cum Pelagio i are> Ibid,
pro libcro arbitrio contra gratuitam gra-
472 ANSWER TO A JESUIT S CHALLENGE. [CHAP.
OF MERITS.
unspotted Church of Rome did teach, that man " for his
meritorious works receiveth, through the assistance of God's
98
Liberi arbitrii defensores, imo de- fensores, sed inflatores et praecipitatores
ceptores quia inflatores, et inflatores quia liberi arbitrii. Id. de Grat. et Lib. Arbitr.
Rom. xi. 6,
If it be of grace, it is no more of works, or
else were grace no more grace.
Neither do we therefore take away the reward, because
we deny the merit, of good works. We know that in the
keeping of God's commandments there is great reward,
Psalm xix. 11, and that unto him who soweth righteous-
ness there shall be a sure reward, Prov. xi. 18. But the
question is, whence he that soweth in this manner must
expect to reap so great and so sure a harvest whether :
*
The .sentence between brackets is omitted in the fourth edition. It is here printed
from the third ED.
ANSWER TO A JESUITS CHALLENGE. [CHAP.
opus bonum proportionem ad vitam aeter- lem valorem condignitatis habere ad con-
nam ex operis dignitate. Ibid. Detra- sequendam ae tern am gloriam. Gabr. Vas-
hitur de gloria Christi, si merita nostra quez. Commentar. in Imam 2dae, Quaest.
sint ita imperfecta, ut non sint meritoria cxiv. Disput. ccxiv. cap. 5, init.
ex condigno, nisi ratione acceptationis 7
Operibus justorum nullum digni-
Dei. In ipso cap. ibid. fine. Satis est tatis accrementum provenire ex mentis
proportionalis aequalitas. Ibid. cap. 18. aut persona Christi, quod alias eadem
Modus futuri judicii erit secundum justi- non haberent, si fierent ex eadem gratia
tiam commutativam ; quoniam Deus non a solo Deo liberaliter sine Christo collata.
solum constituet proportionalem a-quali- Ibid. init. cap. 7-
tatem inter merita et praemia, sed etiam 8
Operibus justorum accessisse quidem
absolutam aequalitatem inter opera et mer- divinam promissionem ; earn tamen nullo
cedes. Ibid. cap. 14. Ubi opus est per modo pertinere ad rationem meriti ; sed
se aequale mercedi. Ibid. lib. i.
cap. 21. potius advenire operibus, non tantum jam
Vere par mercedi. Ibid. lib. v. cap. 17. dignis sed etiam jam ineritoriis. Ibid.
Non dcsunt qui consent cssc meritoria ex init. cap. J!.
4*76 ANSWER TO A JESUIT^ CHALLENGE. [CHAP.
efficacy
and virtue, to make us formally just and worthy
of eternal life; but men by virtue derived from him attain
this effect in themselves. And so we never request of God
by the merits of Christ, that the reward of eternal life may
be given to our worthy and meritorious works ; but that
by Christ grace may be given unto us, whereby we may be
enabled worthily to merit this reward." In a " 10 Our
word,
" have this force in us, that they make us
merits," saith he,
formally worthy of eternal life : the merits of Christ do not
make us worthy formally, but Christ is worthy, in regard
of them, to impetrate unto us whatsoever he requesteth for
us."
Thus doth Vasquez the Jesuit discover unto us to the
full the mystery of this iniquity; with whom, for the better
information of the English reader, we join our Rhemists,
who deliver this as their Catholic doctrine: " n That all
9
Cum opera justi condigne mereantur sequuntur effectum homines in seipsis.
vitam aeternam tanquam aequalem merce- Et ita nunquam petimus a Deo per merita
dem et praemium, non opus est inter- Christi, ut nostris dignis operibus et me-
ventu alterius merit! condigni, quale est ritoriis reddatur merces aeternaa vitae ; sed
meritum Christi, ut eis reddatur vita aeter- ut per Christum detur nobis gratia, qua
na : quinimo aliquid habet peculiare me- possimus digne hanc mercedem prome-
ritum cujuscunque justi respectu ipsius reri. Id. ibid. Disput. ccxxn. cap. 3,
hominis justi, quod non habet meritum num. 30, 31.
10
Christi ; nempe reddere ipsum hominem Merita nostra in nobis hanc vim ha-
justum et dignum aeterna vita, ut earn bent, ut reddant nos formaliter dignos
glory which shall be revealed in us, saith he, Rom. viii. 18,
12
lidem in Luc. xx. 35. gratiam, et non secundum debitum. Bel-
18 larmin. de Justific. lib. i. cap. 21.
lid. in 1 Cor. iii. 8.
14 16
Ibid. Si inutilis est, qui fecit omnia ; quid
15
Mercedem quandam esse dicimus, de illo dicendum qui explere non
est,
merit," or obtain,
" to see his
glory face to face."
Where for the better understanding of the meaning of
point, we may further observe,
Fathers in this
the that
merits in their writings do ordinarily signify nothing but
19
works, as in the alleged place of Bernard; and to merit,
quam faceret, nisi earn donaret. Nam, bulo promerendi usus est; aliter non in-
ut taceam quod merita omnia dona Dei tellexit, quam consecutionem de facto.
sunt, et ita homo magis propter ipsa Deo Stapleton. Promptuar. Catholic. Fer. v.
debitor est, quam Deus homini; quid post Dominic. Passion. Vocabulum me-
sunt merita omnia ad tantam gloriam ? rendi apud veteres ecclesiasticos scriptores
Bernard. Serm. i. in Annunciat. B. Ma- fere idem quod consequi, seu ap-
valet
18
Omnia quae patimur minora sunt et Georg. Cassand. Schol. in Hymnos Ec-
tanta re- clesiastic, p. 179. Oper. Vide Cochlaeum
indigna, quorum pro laboribus
in Discuss. Confess, et Apolog. Artie.
pendatur futurorum merces bonorum, quag
revelabitur innobis, cum ad Dei imaginem XX.
80 Laetiores interim
reformati gloriam ejus facie ad faciem quod virgas evase-
aspicere meruerimus. Ambros. Epist. rint, quam quod meruerint principatum.
XXII. Bernard. Epist. XLII.
XII.] OF MERITS. 1-79
vas electionis meruit nominari. Id. de dec. Clicthovei, lib. de duab. Propositi-
Prsedestinat. et Gratia. onib. Cerei Paschalis.
28
24
Cyprian. Epist. Lxxiii.sect.il. Au-
Vix mihi suadeo quod possit ullum
gustin. de Baptism, contra Donatist. lib. opus esse, quod ex debito remunerationem
iv. cap. 5. Dei deposcat; cum etiam hoc ipsum,
25
Ut omnis peccator propterea de se quod agere aliquid possumus vel cogitare
non desperet, quia Paulus meruit indul- vel proloqui, ipsius dono et largitione
39
TOVTO Xeyet, OTI iraTtj/o e<rrai iroX- seratione subsistere ? Quid possumus
Xuii/ yevvrjfJLdTtav KCCKOJJ/, arrios yevojuevos dignum praemiis facere coelestibus ? Quis
6e a'juoi/3as Tas 0eias OVK nostrum ita assurgit in hoc corpore, ut
evva, a'XXd 0eos ^api^eTai' ov animum suum elevet, quo jugiter adhae-
yap dia TCI iradij/maTa rov vvv Kaipov reat Christo? Quo tandem hominum
TT/OOS TT]I> fieXXovarav doav airo/caXu</>0?;- merito defertur, ut haec corruptibilis caro
vai els i}/K<z. Didym. in Job. xv. 35, in induat incorruptionem, et mortale hoc in-
Catena MS. D. Augustini Lindselli. duat immortalitatem ? Quibus laboribus,
30 Merces quidem ex dono nulla est, quibus injuriis, possumus nostra levare
quia debetur ex opere; sed gratuitam peccata? Indignae sunt passiones hujus
Deus omnibus ex fidei justificatione do- temporis ad superventuram gloriam Non .
na vit. Hilar. in Matth. Can. xx. ergo secundum merita nostra, sed secun-
31
Unde mihi tantum meriti, cui indul- dum misericordiam Dei, coelestium decre-
gentia pro corona est ? Ambros. in Ex- torum in homines forma procedit. Id.
hortat. ad Virgines. in Psalm, cxviii. Octonar. xx. Vide
32
Quis nostrum sine divina potest mi- eund. de Bono Mortis, cap. 11.
doth hope in his mercy, ^who, not trusting in his own good
deeds, nor looking to be justified by works, hath the hope
11
of his salvation only in the mercies of God. And in his
explication of those other words, Psalm cxvi. 7> Return
unto thy rest, O my soul; for the Lord hath dealt bounti-
"
fully with thee : ^Everlasting rest," saith he, "is laid
up for them that strive lawfully in this life ; not to be ren-
dered according to the debt of works, but exhibited by
the grace of the bountiful God to them that trust in him."
" ^If we consider our own
merits, we must despair," saith
St Jerome: and, " S6 When the day of judgment or death
shall come, all hands will fail because no work shall be ;
rightly say, that if any one, from the time wherein Adam
was created unto the very end of the world, did fight against
Satan and undergo afflictions, he should do no great matter
in respect of the glory that he shall inherit; for he shall
13
'O /LIT;
ireiroiSoJ? e-Tri TOIS CCLVTOV dv- II/OOS TO SofJLCt OUV O fJLG\\OV<Tl K\fJ-
epywv is
by his Latin translation, which is to be seen in
40
Bibliotheca Patrum, as much to say as, Non ex propor-
tions operum naturce.
There is a treatise extant of the said Marcus, ire
pi
TW>V
"
oio/uLevcov ef epycov &iKaiov(T0ai, touching those who think
to be justified by their works;" where he maketh two sorts
41 " miss both of them the
of men, that kingdom" of heaven :
cc 44
No man sheweth such a conversation of life,that he
40
Bibliothec. Patr. Tom. iv. p. 935.
B. edit. Colon, et in ipsa Graeco-Latina
editione quae nuperrime prodiit Parisiis, KO.L o a>(pei\o/j.ev Troirftr
ann. 1624, Tom. i. p. 874. did TOUTO OVK ea-rt /jncrdo-s epywv 17 fiaariXeia
41
Ttl/CS /U.JJ
7TOIOVVT6S TCCS eVToXctS TWV ovpaviav, dXXd X"/ iS dea-TTOTOV TTKT-
p.evt)V ^el^ai 6e\wv, TJJI/ e vioQeaiav idiot fjiev Troiijarai, TreTronj/ca/uej/. Chrysost. in
Epist. ad Coloss. Homil.
u.
XII.] 01 .MKU1TS.
may be
worthy of the kingdom; but this is whollv of the
L;ift of (rod. Therefore he saith, When ye. /tare do/ir a//,
.SY///,
We are unprofitable servant* ; for what we ought to
we have done." "
do, "Although we did die a thousand
deaths, although we did perform all virtuous actions, vet
should we come short by far of rendering anything worthy
1
of those honours which are conferred upon us by God.'
"
"'Although we should do innumerable good deeds, it is
of God's pity and benignity that we are heard ; although
we should come unto the very top of virtue, it is of mercy
that we are saved." 17 "
For, although we did innumerable"
works of mercy, yet would it be of " the benignity of grace,
that for such small and mean matters should be given so
gifts, and thou wilt not judge thyself worthy of that which
thou art, if thou understandest what thou dost merit."
Whereunto we may add the exhortation made by St Antony
4S 8 T
Kav yap fiv/HOKlV etiroSai/oo/tiei/, KUU Hs ouoev <iv yevoiro larov. Id. in
fore, sons, my
let us not wax weary, nor think that we stay
" what thou art to receive, all the things that thou sufferest
will be vile unto thee, neither wilt thou esteem them
worthy
for which thou shouldest receive it. Thou wilt wonder
that so much is
given for so small a labour. For indeed,
brethren, for everlasting rest everlasting labour should be
undergone ;
being to receive everlasting felicity, thou oughtest
to sustain everlasting sufferings. But if thou shouldest
sustain everlasting labour, when shouldest thou come to
everlasting felicity ? So
cometh to pass, that thy tribu-
it
52
Fidel is homo est credens promittenti
]
et ex illo sit quicquid boni sumus. Id. in
Deo ; Deus est exhibens quod pro-
fidelis Psal. xxxii. Cone. i.
We say not unto God, Lord, pay that which thou hast
11 " 51 Be
received, but, Pay that which thou hast promised.
thou secure, therefore ; hold him as a debtor, because thou
hast believed in him as a promiser." " 55 God is
faithful,
who hath made himself our debtor, not by receiving any
thing from us, but by promising so great things to us.
For to men hath he promised divinity, to those that are
mortal immortality, to sinners justification, to abjects glori-
fication. Whatsoever he promised, he promised to them that
were unworthy, that it might not be promised as wages for
works, but being grace, might according to the name be
graciously and freely given because that even ; this very
thing, that one doth live justly, so far as a man can live
54
Securus ergo esto ; tene debitorem, aeterno labore recte emitur. Sed noli ti-
quia credidisti in promissorem. Id. in mere, misericors est Deus. Id. in Psal.
Psal. Lxxxiii. circa finem. xciii.
55
Fidelis Deus qui se nostrum debito- 56
In his quae jam habemus, laudemus
rem non aliquid a nobis accipiendo,
fecit, Deum largitorem; in his qua? nondum
sed tanta nobis promittendo, &c. Promisit habemus, teneamus debitorem. Debitor
enim hominibus divinitatem, mortalibus enim factus est, non aliquid a nobis acci-
immortalitatem, peccatoribus justificatio- piendo, sed quod ei placuit promittendo.
nem, abjectis gloriticationem. Quicquid Aliter enim dicimus homini, Debes mihi,
promisit, indignis promisit, ut non quasi quia dedi tibi; et aliter dicimus, Debes
operibus merces promitteretur, sed gratia mihi, quia promisisti mihi. Quando dicis,
a nomine suo gratis daretur ; quia et hoc Debes mihi, quia dedi tibi, a te processit
ipsum quod juste vivit, in quantum homo beneficium, sed mutuatum, non donatum ;
potest juste vivere, non meriti humani, quando autem dicis, Debes mihi, quia pro-
sed beneficii est divini. Id. in Psal. cix. misisti mihi, tu nihil dedisti, et tamen
circa init. Quanto labore digna est requies Bonitas enim ejus qui promisit,
exigis.
qua? non habet finem. Si verum vis com- dabit, &c. Id. de Verbis Apostoli, Serm.
putare et verum judicare, aeterna requies
XII.] OF MERITS. 487
gloriam vocavit ea quse exspectantur. Id. gratia?, non operum accepisse mercedem.
in Roman, viii. 18. Prosper de Vocat. Gent. lib. i. cap. 1J.
59 6a
Hie non dicit mercedem, sed gratiam. i Meritum meuni Regnator ccelestis si
Ktsi quis enim summam et absolutam jus- attenderet, aut exigua bona adipiscerer,
titiam pra-stitcrit; temporalibus laboribus aut magna supplicia ; et mei idoneus aesti-
488 ANSWER TO A JESUITS CHALLENGE. [CHAP
mator, quo meritis pervenire non poteram, num merito pro ccelestibus bonis compen-
voto non tenderem. Sed gratias illi, qui sate et offerre valebimus. Non valent
delicta nostra sic ne extollamur resecat, vitas praesentis obsequia aeternae vitae gau-
ut spem ad laetiora (al. latiora) perducat. diis comparari. Lassescant licet membra
Ennod. Ticinens. lib. ii. Epist. x. ad Faust. vigiliis, pallescant licet ora jejuniis, non
63 Gratia autem etiam
ipsa ideo non erunt tamen condignae passiones hujus
injuste dicitur, quia non solum donis suis temporis ad futuram gloriam qua? revela-
Deus dona sua reddit; sed quia tantum bitur in nobis. Pulsemus ergo, carissimi,
etiam ibi gratia divinse retributionis ex- inquantum possumus, quia non possumus
uberat, ut incomparabiliter atque ineffa- quantum debemus futura beatitude ac-
:
unrighteousness, if it
strictly judged. be It needeth, there-
67
avTij). /cat a> ou/c eo-riv VTrep/3iji>ai Quod si ilia sanctorum felicitas mise-
Tijv loiav ev TU> fjXiw <r/aai/, Tr/ooXa/n/Sa- non meritis acquiritur, ubi
ricordia est, et
vowav del KUI TOV Xiav eireryo/nei/oi>, eritquod scriptum est, Et tu reddes uni-
OUTCOS ovSe TI}V a.vvirepp\i}TOv TOV Qeov cuique secundum opera sua? Si secun-
Tats euTrouais u7rep/3tj<roj/TCU dum opera redditur, quomodo misericordia
Agapet. Diacon. Paraenes. ad aestimabitur ? Sed aliud est secundum
Justinian, sect. 43. opera reddere, et aliud propter ipsa opera
66 Omnis hu-
Ut enim saepe diximus, reddere. In eo enim quod secundum opera
mana justitia injustitia esse convincitur, dicitur, ipsaoperum qualitas intelligitur ;
si districte judicetur. Piece ergo post ut cujus apparuerint bona opera, ejus sit
justitiam indiget, ut quae succumbere et retributio gloriosa. Illi namque beatae
discussa poterat, ex sola Judicis pietate vitae in qua cum Deo et de Deo vivitur,
convalescat, &c. Dicat ergoy Qui etiamsi nullus potest aaquari labor, nulla opera
habuero quippiam justum, non responde- comparari ; praesertim cum Apostolus di-
bo, sed meum Judicem deprecabor ; velut, cat,Non sunt condignae passiones hujus
si apertius fateatur, dicens, Etsi ad opus temporis ad futuram gloriam quae revela-
virtutis excrevero, ad vitam non ex meri- bitur in nobis. Id. in Psal. Pcenitent. vn.
tis, sed ex venia convalesce. Gregor. vers. 9.
Moral, in Job. lib. ix. cap. 14.
490 ANSWER TO A JESUIT^ CHALLENGE. [CHAP.
by grace only.
To the same purpose Elias Cretensis, the interpreter of
" 71
Gregory Nazianzen, writeth thus: By mercy we ought
to understand that reward which God doth repay unto us.
repay
11
fore, is true humility, saith Anastasius Sinaita or Nicaenus,
bitur, sed per solam justitiam fidei. Bed. ; Deus autem velut Dominus et herus nos-
in Psal. Lxxvii. ter miseretur, nobisque potius donat quam
69 Instruit videlicet, ut nemo vel liberta- rependit. Elias in Nazianzeni Orat. habit,
tern arbitrii vel merita sua sufficere sibi ad i
in Elect. Eulalii.
72 OVKOVV
beatitudinem credat, sed sola gratia Dei se Taireu/o^/ooo-twj a'Xj6/s e<rrt
salvari posse in telligat. Id. in Psal.xxxi. ;
TO TrpaTTeiv TU dyaQd, \oyi^earQai de
70
Accipiet benedictionem, id est, mul- eavrov dicddapTOV /ecu dvdfrov TOV Qeov,
8 id novnv Tt}v fpi\avQpw7riav avro
tiplicationem a Domino ; hanc scilicet, ut
in prsesenti bene promereatur, et in future vai vo/JLi^ovra. oaa yap dyaQd edv TTOITJ-
71
Debemus vov. OTCLV ydp Kal Trdvra, o<ra
per misericordiam intelli-
!
73
Area fcederis secundum quosdam ,
74 In eo autem damus illi gloriam, quo
Dominum et Salvatorem nostrum, in quo nullis praecedentibus bonorura actuum
solo fcedus pacis apud Patrem habemus, meritis, sed sola nos ejus misericordia ad
designat, &c. Cui propitiatorium super- !
tantam dignitatem pervenisse fateamur.
ponitur, quia scilicet legalibus sive evan- j
Ambros. Ansbert. lib. viii. in
Apocalyps.
gelicis praBceptis, quae in eo fundata sunt, j
cap. xix.
supereminet misericordia ejusdem Media- j
7S Ne dicerent, Patres nostri suo merito
toris ; per quam non ex
operibus legis , placuerunt, ideo tanta sunt a Domino con-
quae fecimus nos, neque volentes, neque j secuti, intulit, non meritis datum, sed quia
rurrentes, sed ejus miseratione salva- Deo placitum,
ita sit cujus est gratuitum
mur. Opus rarolin. de Imaginib. lib. i. omne quod praestat. Raban. in Jercm.
cap. 15. lib. xviii. cap. 2.
492 ANSWER TO A JESUITS CHALLENGE. [CHAP.
cxxxii. 10, For thy servant David's sake refuse not the
" For
face of thine anointed, saith that, thy servant
David's sake" is as much to say as, " For the merit of
Christ himself ;" and from thence collecteth this doctrine,
" that none
ought to presume of his own merits, but expect
all his salvation from the merits of Christ." So in another
" 77 When we our
place: perform repentance," saith he,
" let us know that we can
give nothing that is worthy for
the appeasing of God, but that only in the blood of that
immaculate and singular Lamb we can be saved." And
" 78 Eternal life is rendered to none but
again: by debt,
" 79 It is of
given by free mercy." necessity that believers
should be saved only by the faith of Christ," saith Sma-
" 80
ragdus the Abbot. By grace, not by merits, are we
saved of God," saith the author of the Commentaries upon
St Mark, falsely attributed to St Jerome.
That this doctrine was by God's great mercy preserved
in the Church the next 500 years also, as well as in those
middle times, appeareth most evidently by those instructions
and consolations which were prescribed to be used unto such
81
as were ready to depart out of this life. This form of
preparing men for their death was commonly to be had in
all libraries, and was found inserted among the
particularly
Epistles of Anselm, Archbishop of Canterbury, who was
commonly accounted to be the author of it. The substance
thereof may be seen, (for the copies vary, some being shorter
76
Propter David servum tuum, id est, per debitum, sed solummodo per gratui-
propter meritum ipsius Christi; et hie tam misericordiam, quibus vult, tribuit ;
datur plane intelligi, nullum de meritis nullus contra justitiam Dei murmurare
suis debere praesumere, sed omnem sal- potest, quoniam cui vult, miseretur, et
vationem ex Christi meritis exspectare. quern vult, indurat ; miseretur sola boni-
Hay mo in Psal. cxxxi. tate,indurat nulla iniquitate. Id. Homil.
77 Sed et nos agentes poenitentiam scia- in Dominic. Septuagesimae.
79
mus, nihil nos dignum dare posse ad pla- Necesse est sola fide Christi salvari
candum Deum, sedsolummodoin sanguine credentes. Smaragd. in Galat. cap. iii.
80 non meritis, salvati sumus a
immaculati et singularis Agni nos posse Gratia,
salvari. Id. in Mich. cap. vi. Deo. Commentar. in Marc. cap. xiv. inter
78 Et quia vita aeterna nulli per debitum \]/6v&eTriypa<i>a Hieronym.
redditur, sed per gr^tuitam misericordiam
81
Formula ilia infirmos jam animam
datur. Recte paterfamilias vocans unum agentes interrogandi, in Bibliothecis pas-
eorum ait, Amice, non facio tibi injuriam. sim obvia; quae et separatim Anselmo
Haymo Halberstat. edit. Colon, ann. 1533. Cantuariensi inscribitur, et operi Episto-
Et postQuasi enim injuriam Deus fa-
: larum inserta reperitur. Georg. Cassand.
cere videretursi quod ex debito deberet, in Appendic. ad Opusc. Jo. Roffens. de
ex praemio non redderet cum vero nullis
;
Fiducia et Misericordia Dei.
XII.]
OK MKHITS. 493
not by thine own merits, but by the virtue and merit of the
passion of our Lord Jesus Christ?" And, "Dost thou
believe that our Lord Jesus Christ did die for our salvation,
and that none can be saved by his own merits, or by any
other means, but by the merit of his passion?"
Whereby
we may observe, how late it is since our Romanists in this
main and most substantial point, which is the very founda-
tion of all our comfort, have most
shamefully departed
from the faith of their forefathers. In other copies of this
same instruction, which are followed by Cassander, Ulen-
83
bergius, and Cardinal Hosius himself, the last question
82 83
SACERDOS. Credis non propriis Sed et Anselmus Archiepiscopus
meritis, sed passionis Domini nostri Jesu Cantuariensis interrogationes quasdam
Christi virtute et merito, ad gloriam per- prcescripsisse dicitur infirmis in extremis
venire ? Respondeat infirmus. Credo. constitutis ; inter quas extrema est : Cre-
SACERDOS. Credis, quod Dominus nos- dis te non posse nisi per mortem Christi
terJesus Christus pro nostra salute mor- salvari ? Respondet injirmus, Etiam.
tuus sit ; et quod ex propriis meritis vel Turn illi dicitur , Age ergo, dum superest
alio modo nullus possit salvari, nisi in hac sola morte fiduciam
in te anitna, in
merito passionis ejus ? Respvndeat in- tuam constitue ; in nulla alia re fiduciam
Jirmus, Credo. Ordo Baptizandi et Vi- habe ; huic morti te totum committe, hac
sitandi, edit. Venet. ann. 1575, fol. 43, sola te totum contege, totum immisce te
et Institut. Baptizandi, edit. Paris, ann. in hac morte, totum confige ; in hac morte
1575, fol. 35. a. et Sacerdotal. Rom. edit. te totum involve. Et si Dominus Deus
Venet. ann. 1585, fol. 116. b. voluerit te judicare, die, Domine, mortem
494 ANSWER TO A JESUITS CHALLENGE. [CHAP.
Domini nostri Jesu Christi objicio inter tuam. Hosius in Confess. Petricoviens.
j
91
Urbs Sion inclyta, patria condita littore tuto;
Te peto, te colo, te flagro, te volo, canto, saluto.
Nee meritis peto, nam meritis meto morte perire:
Nee reticens tego, quod meritis ego filius irse.
87 83
Nemo, fratres, ex his verbis putet Ne miremini, fratres, si merita jus-
Deum quasi ex conventione astrictum esse torum gratias voco; teste enim apostolo,
ad reddendum promissum. Sicut enim nihil habemus quod non a Deo et gratis
Deus est liber ad promittendum, ita est accepimus. Sed quoniam per unam gra-
liber ad reddendum ; praesertim cum tarn tiam pervenimus ad aliam, merita dicun-
merita quam przemia sint gratia sua. Ni- tur et improprie. Teste enim Augustino,
hil enim aliud quam gratiam suam coronat solam gratiam suam coronat in nobis
innobisDeus; qui si vellet in nobis agere Deus. Id. Dominic, xvm. post Trini-
districte, non justificaretur in conspectu tat. Homil. i.
Rupert 1{b
temporis ad futuram gloriam quae revela- 1.
cap.
bitur in nobis. Ergo haec conventio nihil 90 Bernard. Cluniacens. de Contemptu
aliud est, quam voluntaria Dei promissio.
Mundi, lib. i.
Rad. Ardens Dominic, in Septuagesima,
91
Homil. IT. Al. turris et cditn.
496 ANSWER TO A JESUITS CHALLENGE. [CHAP.
first of all thou shouldest believe, that thou canst not have
merits."
Neither are the testimonies of the Schoolmen wanting in
this cause. affirmed to " give the
For where " ^God" is
pression they would not receive it, because propter did note
" an efficient cause." And
yet for the salving of that also
the Cardinal of Cambray, Petrus de Alliaco, delivereth us
this ""This word propter is sometimes taken
distinction:
08
Nota quod cum dicitur, Deus pro teria de merito. Quandoque vero capitur
bonis meritis dabit vitam aetemam, pro causaliter. Pet. Camaracens. in i. Sen-
primo notat signum, vel viam, vel occa- tent. Dist. i. Quzest. n. DD.
100 ad cujus
sionem aliquam; sed si dicatur, Propter Quia enim causa est illud
bona merita dabit vitam aetemam, propter esse sequitur aliud, dupliciter potest ali-
notat causam efficientem. Ideo non re- quid dici causa uno modo proprie,
:
assignantes differentiam inter pro et prop- et sic ignis est causa caloris : alio modo
ter. Georg. Cassander, Epist. xix. ad improprie, quando ad praesentiam esse
Jo. Molinaeum, Oper. p. 1109, ex libro unius sequitur esse alterius, non tarn en
MS. vetusti cujusdam Scholastici. virtute ejus, nee ex natura rei, sed ex sola
99
H sec dictio
propter quandoque capi- voluntate alterius ; et sic actus meritorius
tur consecutive, et tune denotat ordinem dicitur causa respectu praemii. Sic etiam
consecutionis unius rei ad aliam ; ut cum causa sine qua non dicitur causa. Ex
dicitur,Praemium datur propter meritum. quo sequitur, quod causa sine qua non
Nihil enim aliud significatur nisi quod non debet absolute et simpliciter dici
post meritum datur praemium, et non nisi causa, quia proprie non est causa. Id.
post meritum ; sicut alias patebit in ma- in Sent. iv. Quaest. i. Artie. 1. D.
I I
498 ANSWER TO A JESUIT'S CHALLENGE. [CHAP.
101
Is in laudatissima ilia Summa con- Opus, edit. Lond. ann. 1618, a p. 350 ad
tra Pelagianos copiose et erudite disputat, 353, ubi lib. i. cap. 39. Nullus potest
Meritum non esse causam aeterni praemii ; reddere plenarie debitum quod accepit a
03
Sicut parva pecunia cupri, ex na- in. sect.Hie potest did. Id. in iv. Dis-
tura sua sive naturali vigore, non valet tinct. XL ix. Quaest. vi. Loquendo de
tantum sicut unus panis, sed ex insti- stricta justitia, Deus nulli nostrum prop-
tutione principis tantum valet. Rob. ter quaecunque merita est debitor perfec-
Holcot. in lib. Sapient, cap. 3, Lect. tionis reddendae tarn intense, propter
XXXVI. immoderatum excessum illius perfectionis
104
Possumus dicere, quod opera nostra ultra ilia merita.
sunt condigna vitae aeternae ex gratia, non 108
Gulielm. Ockam, in i. Sent. Dis-
ex substantia actus. Statuit enim Deus xvn.
tinct, Quaest. n. sect. Ideo dico
quod bene operans in gratia habebit vitam aliter,
asternam. Et ergo per legem et gratiam 109
Sent. Distinct, xvn.
Gregor. in i.
saith " because both that which we are and that which
he,
we have, whether they be good acts or good habits, or
the use of them, is wholly in us by God's liberality,
freely
giving and preserving the same. Now, because none is
bound by his own free gift to give more, but the receiver
rather is more bound to him that giveth, therefore by the
good habits, and by the good acts or uses which God hath
datis,Deus non obligatur nobis ex aliquo nis, operatis deberetur vita aeterna, tune
debito justitiaa ad aliquid amplius dan- ,
Deus illi injuriam faceret, si sibi vitam
dum, ita quod si non dederit sit injustus ; !
aeternam non tribueret ; et sic Deus ex
sed potius nos sumus Deo obligati. Et magnis datis bonis cogeretur sub justitia
|
11
hath so purposed to reward them. Afterwards he proveth
out of the Apostle, Rom. vi. 23, that Eternal life is given
out of God's grace, not out of our righteousness ; and that
God in rewarding us doth neither exercise commu-
thus
tative justice, "
127
because in our good works we give nothing
unto God for which by way of commutation the reward
should be due unto us ;'" nor yet distributive, 128 because
" no man
by working well, in regard of himself, and in
regard of the state wherein he is, doth merit anything of
126
Non ex nostra justitia, sed ex Dei minus meritum majori praemio coronare,
gratia datur vita aeterna ; juxta illud ad non justitia debiti, sed gratia et dispo-
Rom. vi. Gratia Dei vita sterna. Ibid. sitions beneplaciti divini. Ibid.
127 Cum in operibus nostris bonis nihil 130 Dixi contra baccalarium Prsedicato-
Deo demus, pro quo per commutationem rum conferendo cum ipso, quod homo
debeatur nobis premium. Ibid.
meretur vitam aeternam de condigno; id
128
Cum nullus bene operando secun-
non daretur, ei fieret injuria.
si
est, quod
dum secundum statum aliquid de
se et
Et quod Deus faceret sibi inju-
scripsi
condigno mereatur, sed potius Deo ma- riam; ethane probavi. Istamrevocotan-
jori obligatione astringitur, quia majora quam f'alsam, haereticum, et blasphemam.
bona recepit. Ibid. Guid. Revocat. Errorum Fact. Paris, ann.
129
Ex quibus concluditur, quod Justus 1354, Tom. xiv. Bibliothec. Patr. edit.
Nit in remunerando; quia justa disposi- Colon, p. 347.
tione sua disposuit ex gratia acceptations
XII.] 01 MKK1TS. 503
131
Rhem. Annotat. in Heb. vi. 10.
j
bis : et sic manifestum est, quod in coelo
132
Job. ix. 39. 133
Job. ix. 41. j
maxime relucet misericordia Dei in bea-
134
Rev. iii. 17. tis. Paul. Burgens. addit. ad Lyran. in
135
Gloriam coelestem nullus de con- Psalm, xxxv.
136
digno secundum legem communem me- Quod homo ex meritis est dignus
retur; unde apostolus ad Rom. viii. Non regno ccelorum, aut hac gratia vel ilia
sunt condignae passiones hujus seculi ad gloria ; quamvis quidam scholastici inve-
futuram gloriam, qua? revelabitur in no- nerunt ad hoc dicendum terminos de con-
504 ANSWER TO A JESUITS CHALLENGE. [CHAP,
by his merits is
worthy of the kingdom of heaven, or this
139
digno et congruo. Waldens. Tom. in. Pelagiana est haeresis, quod Deus
de Sacramentalib. tit. i. cap. 7- secundum mensuram operum meritorio-
137
Reputo igitur saniorem theologum, rum praemiabit hominem sic merentem.
fideliorein Catholicum, et scripturis sanc- Ibid.
tis magis concordem, qui tale meritum 140 Rhemists' Annotat. in Rom. ix. 14.
141
simpliciter abnegat, et cum modificatione Mihi nullus auferre poterit liberi
simpliciter quis non meretur regnum cce- Deus adjutor exstiterit, non mihi debea-
lorum, sed ex gratia Dei aut voluntate tur merces, sed ei qui in me operatus.
largitoris. Ibid. Pelag. apud Hieronym. in Dialog, ad-
138
Sicut omnes sancti priores usque ad vers. Pelag. lib. i.
142
recentes scholasticps, et communis scripsit Gloriantes de suis meritis. Isidor,
ecclesia. Ibid. lib. viii. Origen. cap. 5, de Catharis.
XII.]
01-' MERITS. 505
they
that her sins are many.
" Ul while these
professeth Nay,
men call themselves Puritans," saith Epiphanius, " by this
very ground they prove themselves to be impure; for who-
soever pronounceth himself to be pure, doth therein abso-
143
Etmemoria reconde, quod ecclesia KareKpive. Epiphan. Hseres. LIX. p. 216,
dicit pro parte membrorum, copiosa sua 217-
146
esse peccata; ut qui se praedicant esse Tune ergo justi sumus, quando nos
mundos, sicut Catharistae, intelligant se peccatores fatemur ; et justitia nostranon ex
portionem cum sancta ecclesia non habere. proprio merito, sed ex Dei consistit miseri-
Cass. in Psalm, xxiv. cordia. Hieron. Dialog.advers.Pelag.lib.i.
44 146
OUTOI eavTous <jj<rai/Te ca6a/3ois, Pro nihilo, inquit, salvos faciet eos ;
CCTT' au-TTjs TTJS tTro0e<reaj9 a'/caGd/oTous eav-
j
baud dubium quin justOS, qui non proprio
xous ydp o eavrov diro-
iras
a-TTo-reXoi/o-i.
\ merito, sed Dei salvantur dementia. Id.
<t>i]va<i KaQapoVidKaQapTOveavTovreXfiw: ibid. lib. ii.
06 ANSWER TO A JESUIT^S CHALLENGE. [cHAP. XII.
AN. DOM.
KK
514 A CATALOGUE OF THE AUTHORS HERE ALLEGED.
THE RELIGION
ANCIENTLY PROFESSED BY
KK2
TO
WORTHY SIR,
I CONFESS
I somewhat incline to be of
your mind,
that unto the authorities drawn out of Scriptures and
if
though one rose from the dead; and on the other, that
2
heavy judgment mentioned by the Apostle, Because they
received not the love of the truth, that they might be saved,
God shall them strong delusion, that they should
send
believe lies. The woeful experience whereof we may see
daily before our eyes in this poor nation, where such as
are slow of heart to believe the saving truth of God,
deliveredby the Prophets and Apostles, do with all greedi-
ness embrace, and with a most strange kind of credulity
2
1
Luke xvi. 31. 2 Thess. ii. 10, 11.
518 THE EPISTLE.
ARE THESE.
CHAPTER I.
PAGB
OF the Holy Scriptures 521
CHAPTER II.
CHAPTER III.
CHAPTER IV.
CHAPTER V.
Of Chrism, Sacramental Confession, Penance, Absolution, Mar-
riage, Divorces, and Single Life in the Clergy 558
CHAPTER VI.
Of the Discipline of our Ancient Monks, and Abstinence from
Meats 567
CHAPTER VII.
CHAPTER VIII.
PAGE
Of the Pope's Spiritual Jurisdiction, and how little footing it
CHAPTER IX.
Of the Controversy which the Britons, Picts, and Irish main-
tained against the Church of Rome, touching the Celebra-
tion of Easter 599
CHAPTER X.
Of the height that the Opposition betwixt the Roman party
and that of the British and the Scottish grew unto, and
the Abatement thereof in time ; and how the Doctors of
the Scottish and Irish side have been ever accounted most
eminent Men in the Catholic Church, notwithstanding
their disunion from the Bishop of Rome 610
CHAPTER XI.
Of the temporal Power which the Pope's followers would
directly entitle him unto over the Kingdom of Ireland;
together with the indirect power which he challengeth in
absolving Subjects from the obedience which they owe
to their temporal Governors 620
OF
THE RELIGION
PROFESSED BY THE
ANCIENT IRISH.
CHAPTER I.
OF HE HOLY SCRIPTURES.
they
God is ; the other, that they 2 be not more wise than be-
hoveth to be wise, but be wise unto sobriety. And that
we might know the limits within which this wisdom and
sobriety be bounded, he elsewhere declareth, that
should
not to be more wise than is fitting is 3 not to be wise
above that which is written. Hereupon Sedulius, one of
the most ancient writers that remaineth of this country
birth, delivereth this for the meaning of the former rule:
" 4 Search the in which the will of God is contained ;"
law,
and this for the latter " 5 He would be more wise"
:
1 6
Ephes. v. 17. Propterea errant, quia scripturas ne-
2
Rom. xii. 3.
Mrj vireptfrpovelv Trap' sciunt ; et quia scripturas ignorant, conse-
o eel (ppovelu, aXXct <ppovelv irpo? TO quenter nesciunt virtutem Dei, hoc est,
rrra<ppoveil>. Christum, qui est Dei virtus et Dei sapi-
:J
1 Cor. iv. fi. Mr; \nrf-p o yeypairrat entia. Claud, in Matth. lib. iii. Habe-
(ppovelv. tur MS. Romae in Bibliotheca Valli-
4
Scrutamini legem, in qua voluntas ccllana, Cantabrigian in Bibliothec.
et
ejus continetur. Sedul. in Ephes. v. Colleg. Benedict, et Aulac Pembrochi-
s
Plus vult sapere, qui ilia scrutatur anae.
qua lex non dicit. Id. in Rom. xii.
522 RELIGION OF THE ANCIENT IRISH. [CHAP.
" 7
This, because it hath not authority from the Scriptures,
is with the same facility contemned wherewith it is avowed."
Neither was the practice of our ancestors herein different
from their judgment. For as Bede, touching the latter,
recordeth of the successors of Colum-kill, the great saint
of our country, that they "
8
observed only those works of
piety and chastity which they could learn in the prophetical,
evangelical, and apostolical writings;" so, for the former,
he especially noteth of one of the principal of them, to wit,
" 9 all such as went in his
Bishop Aidan, that company,
whether they were of the clergy or of the laity, were tied
to exercise themselves either in
the reading of Scriptures
or in the learning of Psalms." And long before their
time it was the observation which St Chrysostom made of
both these islands, that " 10
although thou didst go unto
the ocean and those British although thou didst sail Isles,
to the Euxine Sea, although thou didst go unto the southern
7 non habet
Hoc, quia de scripturis ets Toi/Eueii/oi> ir\ev<rris TTOVTOV, /COI/TT/OOS
auctoritatem, eadem facilitate contemni- TO. VOTHZ direXdys pepn' irdvrtnv dicoverri
tur qua probatur. Id. ibid. Trawrayov diro T^S yjoa^jjs </H\OOTO-
TO.
8
Tantum ea quae in propheticis, evan- tfrovuTtov, ptavy fJLev ere/oa, 'Trio-Tel 3e ofy
gelicis, et apostolicis literis discere pote- Tpa, KOI yXuartry fiev diatfroptp) oiavoia
rant, pietatis et castitatis opera diligenter &e Chrysost. in Serm. de Uti-
<rvfj.<f>(ovu>.
Scriptures
and " to the as we
give special vigour vegetation soul,"
read in the book attributed unto St Patrick, of the Abuses
of the World; and the holy documents delivered therein
were esteemed by Christians as their chief riches, according
to that of Columbanus,
14
Sint tibi divitise divinse dogmata legis.
12 14
John v. 39. Columban. in Monasticis, et in
13
Epi-
Bonis semper moribus delectatur et stola ad Hunaldum.
consentit, et assiduis scripturarum medi- 15
Successit Ecgfrido in
tationibus et animam regnum Alt-
eloquiis vegetat. vir in scripturis doctissimus.
de Abusionibus Seculi, cap.
frit, Bed,
Patric. 5,
Hist. lib. iv. cap. 26.
dc Pudicitia.
524 RELIGION OF THE ANCIENT IRISH. [CHAl'.
19
16
Ab ipso tempore pueritiae suae curam Tantum in ejus pectore divinarum
non modicam lectionibus sacris, simul et thesauri scripturarum conditi tenebantur,
monasticis exhibebat disciplinis. Bed. ut intra adolescentiae aetatem detentus,
Hist lib. iii. cap. 19. Ab infantia sacris Psalmorum librum elimato sermone ex-
monasticis disciplinis eruditus.
literis et poneret. Jonas in Vita Columbani,
Johannes de Tinmouth (et ex eo Jo. cap. 2.
20
Capgrar.) in Vita Fursei. B. Burgundofora monasterium quod
17 A
puerili state magnum habet stu- Fuoriacas appellatur, &c. secundum regu-
dium sacras discere literas. Tom. iv. lam S. Columbani instituit. Id. in Vita
Antiqu. Lect. Henr. Canis. p. 642. Burgundof.
18
Davidicis Psalmorum melodiis, et
21
Cum jam in extremis posita posceret
sanctorum evangeliorum mellifluis lec- per successiones noctium lumen coram se
tionibus atque ceteris divinis exercita- accendi, et sacras lectionis praeconia ante
tionibus. Bonifac. in Vita Livini. se legi, &c. Id. ibid.
I.]
OF THE HOLY SCRIPTURES. 525
ing the years of the age of the world, followeth the Seventy ;
and Asser allegeth the text, Gen. iv. 7 5 ^ If thou offer aright ,
and dost not divide aright, thou sinnest, according to the
35
Greek reading; whereas the vulgar Latin hath ^
it, If thou
26
Lingua balborum velociter loquetur av-rov ayyeXos' QVJJLOV <5e
31
Divitiae, quas congregabit injuste, TElfredi R.
35
evomentur de ventre ejus; trahet ilium Ou/c edv o/)0ois Tr/ootrei/eyfq;?, opQws
angelus mortis. Ira draconum mulcta- de fir} 5teX?;s, fj'/u.a/oTes ;
36
Nonne si bene egeris, recipies ? sin
bitur; interficiet ilium lingua colubri.
Graec. HAou-ros a5icos autem male, statim in foribus peccatum
ouaav aderit ?
I.]
OF THE HOLY SC 111 1'Tl R l->.
7
527
do well, shalt thou not receive again ? but if thou doest ill,
shall not thy sin forthwith be present at the door ?
Of the Psalter, there are extant four or five Latin
translations out of the Greek, namely, the old Italian, the
Gallican, Roman, the Gothic, and that of Milan, and
the
one out of the Hebrew, composed by St Jerome, which,
though it be now excluded out of the body of the Bible,
and the Gallican admitted in the room thereof, yet in some
37
manuscript copies it still retaineth its ancient place; three
whereof I have seen myself in Cambridge, one in Trinity,
another in Bene^t, and the third in Jesus College library,
where this translation out of the Hebrew, and not the vulgar
out of the Greek, is inserted into the context of the Bible.
In the citations of Gildas, and the Confession of Saint
Patrick, I observe that the Roman Psalter is followed rather
than the Gallican in the quotations of Sedulius, on the
;
37 Gothicis
nostrorum libris antiquissi- mus diligentius elucidans ita transtulit,
mis adjuti sumus, in quibus magis sincera Obsecro, Domine, salva obsecro. Claud.
sacrorum librorum versio ab Hieronymo Scot, in Matt. lib. iii.
39
facta conservator, argumento prater alia, MS. in Bibliotheca eruditissinri an-
40
Septuagintainterpretum versionem in illos Caradoc. in Chronico Cambria, circa
mutarunt. Jo. Marian. Praefat. Scholior. annum 1099, ad quern in aliis etiam Anna-
in Biblia, ad Card. Bellarmin. libus Britannicis MSS. annotatnm reperi :
38
In Psalmo cxvii. ubi LXX. interpre- Sub hujus anni ambitum morti succumbit
j
ageret.
528 RELIGION OF THE ANCIENT IRISH. [CHAP.
with the ordinary gloss upon the Bible, have of late proved
so distasteful unto our popish divines, that in their new
editions, printed at Lyons anno 1590, and at Venice after-
ward, they have quite crossed them out of their books.
41 42
Quid praeterea beatus Esdras Pro- Vide Richard. Annachanum, de
pheta ille, bibliotheca legis, minatus sit, Quaestionib. Armeniorum, lib. xviii.
attendite. Gild. Epist. cap. 1.
OF THE HOLY SCRIPTURES.
43
Hucusque Hebraeorum divina Scrip- canonis mirabilibus exiguam, quamvis
tura temporum seriem continet. Quae vero ingenioli nostri modulum excedentem,
post haec apud Judaeos sunt gesta, de libro historicam expositionem ex parte aliqua
Maccabaeorum et Joseph! atque Afri- tangeremus. Lib. ii. de Mirabilib. Script,
can! scriptis exhibentur. Marian. Chron. cap. 34, inter Opera B. Augustini, Tom.
MS. in.
44 45
In Maccabaeorum libris etsi aliquid De lacu vero iterum et Abacuk trans-
mirabilium numero inserendum conve- lato in Belis et Draconis fabula, idcu;co
niens fuisse huic ordini inveniatur; de in hoc ordine non ponitur, quod in auc-
hoc tamen nulla cura fatigabimur, quia toritate divinae Scripturae non habentur.
tantum agere proposuimus, unde divini Ibid. cap. 32.
L L
530 RELIGION OF THE ANCIENT IRISH. [CHAP.
CHAPTER II.
4
1
Praescitam et praedestinatam immo- Videt universum genus humanum
bili consilio creaturam, ad se laudandum, tarn justo judicio divinoque in apostatica
et ex se et in se et per se beate vivendum. radice damnatum, ut etiamsi nullus inde
S. Gallus in Serin, habit. Constant. liberatur, nemo recte posset Dei vituperare
2
Praedestinatione scilicet aeterna, non justitiam ; et qui liberantur, sic oportuisse
creatione temporaria, sed vocatione gra- liberari, ut ex pluribus non liberatis, atque
tuita, vel indebita gratia. Id. ibid. damnatione justissima derelictis, ostende-
3
Miseretur magna bonitate, et obdurat retur quid meruisset universa conspersio,
nulla iniquitate ; ut neque liberatus de suis quod etiam justos debitum judicium Dei
meritis glorietur, neque damnatus nisi de damnaret, nisi in ejus debitum miseri-
suis meritis conqueratur. Sola enim gratia cordia subveniret; ut volentium de suis
those that are justified, unless mercy had relieved them from
that which was due; that so all the mouths of them which
would glory of their merits might be stopped, and he that
glorieth might glory in the Lord."
" 5 man
They further taught, as St Augustine did, that
using ill his free-will lost both himself and it :" that, as
one " by living is able to kill himself, but by killing him-
self is not able to live, nor hath power to raise up himself
when he hath killed himself, so when sin had been com-
mitted by free-will, sin being the conqueror, free-will also
was lost ; forasmuch as of whom a man is overcome, of
the same is he also brought in bondage, 2 Peter ii. 19:"
that " unto a man thus brought in bondage and sold there
is no liberty left to do well, unless he redeem him whose
saying is this, If the Son make you free, ye shall be free
" 6 the mind of men from their
indeed, John viii. 36:" that
very youth is set upon evil, there being not a maa which
sinneth not :" that a man " 7 hath nothing from himself but
sin:" that " 8 God the author of
is all good things, that
is
say, both of good nature and of good will; which,
to
unless God do work in him, man cannot do, because this
5 8
Libero arbitrio male utens homo et Deus auctor est omnium bonorum, hoc
se perdidit et ipsum. Sicut enim qui se j
est, et naturae bona& et voluntatis bonae,
occidit, utique vivendo se occidit, sed se I
Id. ibid. i
ricordia ejus subsequetur me : nolentem
c
Quod ab adolescentia mens hominum praevenit ut velit, volentem subsequitur,
apposita sit ad malitiam ; non est enim ne frustra velit. Cur enim admonemur
homo qui non peccet. Id. in Ephes. ii. petere ut accipiamus, nisi ut ab illo fiat
7
Quid habes ex teipso nisi peccatum ? |
quod volumus, a quo factum est ut veli-
Id. in 1 Cor. iv. mus ? Sedul. in Rom. ix.
LL2
532 RELIGION OF THE ANCIENT IRISH. [CHAP.
10
Non
ergo lex data est, ut peccatum titise servientibus, sed peccato; justam
auferret, sed ut sub peccato omnia conclu- scilicetlegem injustis hominibus dando,
deret. Lex enim ostendebat esse pecca- ad demonstranda peccata eorum, non
tum, quod illi per consuetudinem coecati auferenda. Non enim aufert peccata nisi
possent putare justitiam ; ut hoc modo gratia fidei, quae per dilectionem operatur.
humiliati cognoscerent non in sua manu Claud, in Argument. Epist. ad Gal.
15
esse salutem suam, sed in manu Media- Gratis nobis donantur peccata. Sedul.
tons. Id. in Gal. iii. in Gal. i. A morte redemptis gratis pec-
11
Non remissio nee ablatio peccatorum, cata dimittuntur. Id. in Ephes. i.
16
sed cognitio. Id. in Rom. iii. Absque operum merito et
peccata
12
Lex quae per Moysen data est, tantum nobis concessa sunt pristina, et pax indulta
peccata ostendit, non abstulit. Claud, in post veniam. Claud, in Gal. i.
17
Gal. ii. Perque illam legem morbos os- Gratia estis salvati per fid em, id est,
tendentem, non auferentem, etiam praeva- non per opera. Sedul. in Ephes. ii.
ricationis crimine contrita superbia est. Non in propria justitia vel doctrina,
18
Id. in Gal. iii. sed in fide crucis, per quam mihi omnia pec-
13
Lex non donat peccata, sed damnat. cata dimissa sunt. Sedul. et Claud Gal. vi
. .
19
Sedul. in Rom. iv. Abjecta et irrita gratia est, simihi
} *
Dominus Deus imposuerat non jus- sola non sufficit. Sedul. in Gal. ii.
II.]
OF PREDESTINATION, URACK, KRKK-WILL, &C. ,33
" 20 esteem
suffice"us; and that we basely" of Christ,
" when we think that he is not sufficient for us to salvation:"
that " 21
God hath so ordered that he will be gracious
it,
to mankind, if
they do believe that they shall be freed by
the blood" of Christ: that as " 22
the soul is the life of
the body, so faith is the soul;" and that we
life of the
" 23
live
by faith only, as owing nothing to the law :" that
" 24
he who believeth in Christ hath
the perfection of the
law. For whereas none might be justified by the law, because
none did fulfil the law, but only he which did trust in the
20 Christum vilem habetis, dum putatis Christo, quasi membra in capite. Id. in
eum vobis non sufficere ad salutem. Id. 2 Cor. v.
88
in Gal. iii. Fides, dimissis per gratiam peccatis,
sl
Disposuit Deus propitium se futu- omnes credentes filios efficit Abrahse. Id.
rum esse humano generi, si credant in in Rom. iv.
fuerat, ut quomodo Abraham
Id. in 27 Justum
sanguine ejus se esse liberandos.
Rom. iii. credens ex gentibus per solam fidem jus-
22
Vita corporis anima, vita animae fides fidem ejus imitantes
tificatus est, ita ceteri
est. Id. in Heb. x. salvarentur. Id. in Rom. i.
23 28
In fide vivo Filii Dei, id est, in sola Per adoptionem efficimur filii Dei,
fide, qui nihil debeo legi. Id. in Gal. ii. credendo in Filium Dei. Claud, lib. i.
24
Perfectionem legis habet qui credit in Matt.
in Christo. Cum enim nullus justificare- 29
Testimoriium adoptionis, quod habe-
tur ex lege, quia nemo implebat legem, mus Spiritum, per quern ita oramus tan- ;
nisi qui speraret in promissionem Christi ; tarn enim arrham non poterat nisi filii
fides posita est, quae cederet pro perfec- accipere. Sedul. in Rom. viii.
prevailed, that none now can fulfil the law; as the Apostle
Peter saith, Acts xv. 10, Which neither our fathers nor we
have been able to bear. But if there were any righteous
men which did escape the curse, it was not by the works
of the law, but for their faith's sake, that they were saved."
Thus did and
Claudius, two of our most
Sedulius
famous of free-will and grace,
divines, deliver the doctrine
faith and works, the law and the Gospel, justification and
eye is the
only instrument whereby we see; and yet it is as
true also, that the
eye being alone and separated from the
rest of the members is dead, and for that cause doth neither
see only, nor see at all so these : two sayings likewise may
stand well enough together, that among all the virtues in
the soul faith the only instrument whereby we lay hold
is
And " this faith," saith 41 he, " when it hath been justified,
sticketh in the soil of the soul like a root which hath received
a shower; that when it hath begun to be manured by the
35 39
Jam. ii. 17. Ut sola tide salvarentur credentes.
36 Id. in Gal. iii.
Si gentes fides sola non salvat, nee 40 Per solam tidem Christi, quas per
nos quia ex operibus legis
; nemo justifi-
dilectionem operatur. Id. in Heb. vi.
cabitur. Claud, in Gal. ii.
41
Ha?c tides cum justiticata fuerit, tan-
37 Non quo legis opera contemnenda radix imbre suscepto, haeret in ani-
quam
sint, et absque eis simplex fides adpetenda ; mae solo; ut cum per legem Dei excoli
sed ipsa opera tide Christi adornentur.
cceperit, rursum in earn surgant rami, qui
Scita estenim sapientis viri ilia sententia, fructus operum ferant. Non ergo ex ope-
non tidelem vivere ex justitia, sed justum
ribus radix justitiae, sed ex radice justitije
ex fide. Id. in Gal. iii.
fructus operum crescit ; ilia scilicet radice
38 em
Gratis proposuit per solam fid justitiae, cui Deusacceptum fert justitiam
dimittere pcccata. Sedul. in Rom. iv. sine operibus. Id. in Rom. iv.
536 RELIGION OF THE ANCIENT IRISH. [CHAP.
43
Columban. in Monasticis. see more particularly the Answer to the
Jesuit, in the question of Free-will.
43 Pers. three Convers. part. i.
chap. 3,
46
sect. 10. Omnium bonarum voluntatum insti-
tate propria regi ; tantumque accipere quisque habere desiderat, largiter admi-
gratis quantum meruerit. Marian. Scot. nistraret. Asser de rebus gestis yElfredi
Chron. ad ann. Dom. 413 vel 414 ; whereof E.
II.]
OF PJIEDKSTINATION, GRACE, b'RKE-WILL, &C. 537
also liberally supply that which every one doth well and
justly desire to obtain."
Among Irish the grounds of sound doctrine in
our
these points were at the beginning well settled by Palladius
and Patricius, 47 sent hither by Celestinus, Bishop of Rome.
And when the poison of the Pelagian heresy, about two
hundred years after that, began to break out among them,
the clergy of Rome, in the year of our Lord 639, during
the vacancy of the see, upon the death of Severinus, directed
their letters unto them for the preventing of this growing
mischief; other things, they put them in
wherein, among
" 48
mind, that it both blasphemy and folly to say that
is
a man is without sin, which none at all can say but that
one mediator betwixt God and man, the man Christ Jesus,
who was conceived and born without sin." Which is
agree-
of Claudius, that "
49
able partly to that it is manifest unto all
wise men, although it be contradicted by heretics, that there
is none who can live upon earth without the touch of some
that " there is none of
50
sin ;" partly to that Sedulius, of
the elect so great whom the devil doth not dare to accuse,
but him alone who did no sin, and who said, The prince
of this world cometh now, and in me he jindeth nothing"
For touching the imperfection of our sanctification in
this life, these men held the same that we do, to wit, that
the law " cannot be fulfilled;" that " 'there is none that
51 b *
doth good 9 that is to say, perfect and entire good :" that
53
God's be perfectly " holy and immaculate in
elect shall
the life to come, where the Church of Christ shall have no
" in this
spot nor wrinkle;" whereas present life they are
possit super tcrram. Claud, lib. ii. in vita justi, et sancti, et immaculati, quam-
M at th. vis non ex toto, tamen ex parte, non in-
N'ullus clcctus est ita magnus, quern convcnicnterdicipossunt. Id. in Ephes.i-
538 RELIGION OF THE ANCIENT IRISH. [CHAP.
CHAPTER III.
57 Secundum virtutem
54
Tune erit Justus sine ullo omnino quae operatur in
Id.
peccato, quando nulla lex erit in membris nobis, non secundum merita nostra.
ejus, repugnans legi mentis ejus. Claud, in Ephes. iii.
in Gal. v. 58
Sciendum est, quia omne quod ha-
55 Non enim jam regnat peccatum in bent homines a Deo, gratia est; nihil
eorum mottali corpore ad obediendum de- enim ex debito habent. Id. in Rom. xvi.
sideriis ejus; quamvis habitet in eodem 59
Nihil dignum inveniri vel compa-
mortali corpore peccatum, nondum ex-
rari ad futuram gloriam potest. Id. in
tincto impetu consuetudinis naturalis, qua
Rom. viii.
mortaliter nati sumus, et ex propriis vitae
Qui de purgatorio dubitat, Scotiam
1
(Eni Mil ids MS. in publica Cantabrigi- inusitata, tarn inopinabilis rerum novitas
ensis Academiae Bibliotheca, et privata rudibus infidelium animis oculata ride
viri M. Thornae Alani Oxoni-
doctissimi certius imprimeretur, efficaci orationum
ensis, et in Nigro libro Ecclesia; S. Trin- instantia magnam et admirabilem utri-
itat. Dublin. usque rei notitiam, duraeque cervicis po-
4
De posteriori non minus authentica pulo perutilem, meruit in terris obtinere.
videtur Giraldi Cambrensis,
auctoritas Giral. Cambrens. Topograph. Hibern.
rerum Ibernicarum diligentissimi invcs- Distinct, n. cap. ".
540 RELIGION OF THE ANCIENT IRISH. [CHAP.
6
OI TOV i<rdyye\ov <bri 7775 Belial ? )
medi um vero nonnullam habet
era'fiei>oi/3toj/, o<roi TraTepcs similitudinem ad extrema, &c. Com-
ttai TToXXa/as SL oTTTaeriwi/ /cat evvTrviwv mixtio namque malorum simul et bono-
tcai Tepwv QavfiaTiav ra irepl TT/S aicoviov rum in hoc mundo est. In regno autem
KoXaaea>s Aral TU>V ev avrrj aVe/3a>j/ icai Dei nulli mali sunt, sed omnes boni ; at
df*.apTta\(aVj avTot ye fjivou/mevoi Kal TOI/S in inferno nulli boni sunt, sed omnes mali.
aXXovs /ivoujn-es, &C. Trepl KaQapTiKov Et uterque locus ex medio suppletur.
trpodKaipov irupos ovdev ouoa/xais dietrdfpt]- Hominum enim hujus mundi alii elevan-
<rav. Marcus Ephesius, in Graecorum tur ad ccelum, alii trahuntur ad infernum.
Apolog. de Igne Purgatorio ad Concil. Similes quippe similibus junguntur, id
Basileens. boni bonis, et mali malis; justi ho-
est,
7 Tria sunt sub omnipotentis Dei nutu mines justis angelis, transgressores ho-
habitacula ; primum, imum, medium. mines transgressoribus angelis ; servi Dei
Quorum summum regnum Dei vel regnum Deo, servi diaboli diabolo. Benedict!
ccelorum dicitur, imum vocatur infernus, vocantur ad regnum sibi paratum ab ori-
medium mundus praesens vel orbis terra- gine mundi ; maledicti expelluntur in
rum appellatur. Quorum extremaomnino ignem aeternum, qui praeparatus est dia-
sibi invicem sunt contraria et nulla sibi bolo et angelis ejus. Patric. de trib.
societate conjuncta; (quae enim societas Habitac. MS. in Bibliotheca Regia Ja-
thereby he might loose our guilt and finish also our punish-
ment." Cardinal Bellarmine indeed allegeth here against us
the vision of Furseus, who " 12 rising from the dead, told
8
Custodit animam usque dum steterit cui aut mors aut vita succedit. Sedul.
ante tribunal Christi, cui refert sua prout in Rom. vii.
10
Nee archangelus potest
gesserit propria. Mors porta est per quam itur ad reg-
ducere ad vitam usque dum judicaverit num. Id. in 1 Cor. iii.
11
earn Dominus, nee diabolus ad poenam Suscepit Christus sine reatu suppli-
Dominus damnaverit earn.
traducere, nisi cium nostrum, ut inde solver et reatum
Synod. Hibern. in vet. cod. Canonum, nostrum, et finiret etiam supplicium nos-
titulorum LXVI. MS. in Bibliotheca D. trum. Claud, in Gal. iii.
12
Robert. Cottoni. Cujus initium : Inter Beda, Hist. Anglor. lib. iii. cap. 19,
vetera Concilia, quatuor esse venerabiles scribit,B. Furseum a mortuis resurgen-
Synodos, &c. tem narrasse multa quae vidit de purga-
9
Finem dixit exitum vita; et actuum toriis poenis. Bellarm. de Purgator. lib.
;
i.
cap. 11.
542 RELIGION OF THE ANCIENT IRISH. [CHAP.
13 15
Aafiaa-Kiov irepl TWV /xera Qa.va.Tov 'O o5os ea-Ti TO ya'Xa Ttav oiairopevo-
TOV ev ovpavup aoiiv. Damasc. apud
fievcov
judVajv Ke</>a\aia pe. Phot. Bibliothec. Jo. Philoponum in 1 Meteor, fol. 104. b.
16
num. 130. Kcu ov QavfiatTTov, el /cat ^/v^ai
14
Etsi terribilis iste et grandis rogus KaQaipovTai ev TOVTCO TU> KVK\(O T^S ev
videtur, tamen juxta merita operum sin- ovpavio yei/eo-ews. Id. ibid.
piditas in hoc igne ardebit. Bed. lib. iii. in terra, nee vindictam hie recipit. Ubi
cap. 19. est ergo justitia Dei ? Lib. Vitae Fursei.
1 1 1
1
OF PURGATORY AND PRAYKR FOR THK I)p;AD. 543
look,) that the prayers and oblations for the dead mentioned
18
Si peccata mortuorum redimi pos- quod oratio vivorum multum mortuis
sunt ab amicis suis remanentibus in prodest. Ibid.
21
hac vita, orando, vel eleemosynas fa- Multa apocrypha deliramenta. Mo-
ciendo. Vit. Brendani, in Legenda Jo. Ian. in Usuard. Martyrolog. Mai. xxvi.
Capgravii.
22 'A5ui/aTa T Kai d'Trtdava, KOL /ca-
19
Colmannus, inquit, vocor, qui fui /coTrXatrToc TepaToXoytj^iaTa /cat fjuapd.
monachus iracundus discordiaeque semi- Phot. Bibliothec. num. 130.
23
nator inter tratres. Ibid. Nova Legenda Angliae. Impress.
20
In hoc ergo, dilectissimi, apparet, j
Londin. aim. 1516.
544 HELIGION OF THE ANCIENT IUISH. [CHAP,
24 28
videlicet Columba nunc a non-
Qui Coeperunt missas 'agere, et precibus
composite a cella et Columba no-
nullis, insistere pro commemoratione B. Colum-
mine, Columcelli vocatur. Bed. Hist, bani. Walafrid. Vit. Gall, lib. i.
cap. 26.
lib. v. cap. 10. Theodor. Vit. Magni, lib.i.cap.ult. edit.
25
Adamn. Vit. Columb. lib. iii.
cap. Goldasti, cap. 12, Canisii.
29
Deinde tanti patris memoriam pre-
26
Meque, ait, hodie, quamlibet indig- j
dbus sacrig et sacrificiis sa i utaribus fre-
nus sim, ob venerationem illius aninife,
q uen taverunt.
i
Ibid,
quae hac in nocte inter sanctos angelorum
Post huJ us vi S ilias noctis c Snovi
choros vecta ultra siderea ccelorum spatia i
31
Presbyter eum ut surgeret monuit, tuis sanctis me peccatorem et animam
etpro requie defunct! ambitiosius Domi- meam non desinas adjuvare. Theodor.
num precaretur. Intraverunt itaque ec- j
Campidon. vel quicunque auctor fuit Vita
episcopus pro carissimo salutares
clesias, et Magni, lib. ii. cap. 13, edit. Goldasti,
hostias immolavit amico. Finito autem j
cap. 28, Canisii.
fraternae commemorationis obsequio, &c. ^ Veni, Magne, veni, accipe coronam
Walafrid. Strab. Vit. Gal. lib. i.
cap. 30, quam tibi Dominus praeparatam habet.
(jui etiam addit postea, Discipulos ejus Ibid.
**
pariter cum episcopo oration em pro illo Cessemus flere, f rater, quia pot vis i
36
Vive Deo fidens, (saith he,) Christ! praecepta sequendo;
Dum modo vita manet, dum tempora certa salutis.
35
Dum in praesenti seculo sumus, sive nee Noe, rogare posse pro quoquam, sed
orationibus, sive consiliis invicem posse unumquemque portare onus suum. Claud,
nos adjuvari; cum autem ante tribunal in Gal. vi.
36 ad Hunaldum.
Christi veuerimus, nee Job, nee Daniel, Columban. in Epist.
IV.]
01- THK \VOIISII I I' 01- COD, \-f. .
") 1
J
CHAPTER IV.
11
by, but only the Creator. As for the form of the Liturgy,
or public service of God, which the same St Patrick brought
into this country, it is said that he received it from Ger-
manus and Lupus, and that it originally descended from
St Mark the Evangelist for so have I seen it set down:
1
Adorare alium praeter Patrem et visibilis Deus per simulacrum visibile
Filium et 8piritum sanctum, impietatis coleretur. Id. in Rom. i.
4
crimen est. Sedul. in Rom. i. Deus non in manufactis habitat, nee
2
Totum quod debet Deo anima, si in metallo aut saxo cognoscitur. Claud,
alicui praeter Deum reddiderit, mcechatur. lib. ii. in Matt.
5
Id. in Rom. ii. Non adjurandam esse creaturam a-
3
Recedentes a lumine veritatis sapien- liam, nisi Creatorem. Synod. Patricti,
tes, quasi qui invenissent quo modo in-
|
Can. xxm. MS.
MM
548 RELIGION OF THE ANCIENT IRISH. [CHAP.
" 8 The
apostolical constitutions and the decrees of the holy
Fathers, but especially the customs of the holy Church of
Rome, did he establish in all churches. And hence it is,
that at this day the canonical hours are chanted and sung
therein according to the manner of the whole earth ; whereas
6
Anselm. lib. iii. Epist. CXLTII. Prolog. Gille. sive Gilbert! Lunicensis
7
Episcopis, presbyteris totius Hiber- Episc. de Usu Ecclesiastic. MS. in Col-
niae, infimus praesulum Gillebertus Luni- leg. S. Benedict, et Publica Academiae
censis in Christo salutem. Rogatu, nee Cantabrigiensis Bibliotheca.
non et praecepto multorum ex vobis, ca-
8
Apostolicas sanctiones ac decreta sanc-
rissimi, canonicalem consuetudinem in torum patrum, praecipueque consuetudines
dicendis horis et peragendo totius eccle- sanctae Romanae ecclesia?, in cunctis eccle-
siastici ordinis officio, scribere conatus siis statuebat. Hinc est quod hodieque in
sum, non praesumptivo, sed vestrae cupiens illis ad horas canonicas cantatur et psalli-
piissimae servire jussioni ; ut diversi et tur juxta morem universas terrae; nam
schismatici illi ordines, quibus Hibernia minime id ante fiebat, ne in civitate qui-
pene tota delusa est, uni Catholico et dem. Ipse vero in adolescentia cantum
Romano cedant officio. Quid enim magis didicerat, et in suo ccenobio mox cantari
indecens aut schismaticum dici poterit, fecit ; cum necdum in civitate seu in
quam doctissimum unius ordinis in alte- episcopatu universo cantare scirent, vel
rius ecclesia idiotam et laicum fieri ? &c. vellent. Bernard, in Vita Malachiae.
OK Tin; wousiiii' OK i; oi),
before that this was not done, no, not in the city itself:
" But
the poor city of Armagh he nieaneth. Malacbiftfl
had learned song in his youth, and shortly after caused
singing to be used in his own monastery, when as yet, as
well in the city as in the whole bishoprick, they either
knew not or would not sing." Lastly, the work was brought
to perfection, when Christianus, Bishop of Lismore, as legate
to the Pope, was president in the Council of Cashel, wherein
a special order was taken for " 9 the right singing of the
ecclesiastical office," and a general act established, that
" 10 all
divine offices of holy Church should from thenceforth be
handled in all parts of Ireland, according as the Church
of England did observe them." The statutes of which
Council were "confirmed by the regal authority of King
12 " mandate" the
Henry the Second, by whose bishops that
met therein were assembled, in the year of our Lord 1171>
as Giraldus Cambrensis witnesseth in his History of the
9
Officium etiam ecclesiasticum rite
13
Ut ministerium baptizandi, quo Deo
modulandum statuerunt. Johan. Bramp- renascimur, juxta morem sanctae Romanae
MS. et apostolicae ecclesiae compleatis. Bed.
ton, in Joralanensi Historia
10
Omnia divina ad instar sacrosanctae Histor. lib. ii. cap. 2.
14
ecclesiae, juxta quod Anglicana observat Per universum orbem terrarum in
ecclesia, in omnibus partibus Hiberniae a ecclesia ordo cursusGallorum diffusus est.
modo tractentur. Girald. Cambr. Hibern. Fragment, de Ecclesiasticorum Officiorum
Expugnat. lib.cap. 34.
i. Origine MS. Bibliotheca Cottoniana.
11
Concilii statuta subscripta sunt, et
15
Gildas t, Britones toti mundo con-
regiae sublimitatis auctoritate firmata. Id. trarii, moribus Romanis inimici non so-
ibid. lum in missa, seel etiam in tonsura. Cod.
'-
Ex ipsius triumphatoris mandate, in C'anonum, titulorum 66, MS. in eadem
civitate Cassiliensi conyenerunt. Id, ibid. Bibliotheca.
550 RELIGION OF THE ANCIENT IRISH. [CHAP.
al
is well pleased, weare taught to give both ourselves and
our alms first unto the Lord, and after unto our brethren
by the will of God so ; is it in this ministry of the blessed
Sacrament. The service is first
presented unto God, (from
which, as from a most principal part of the duty, the
Sacrament itself is called the Eucharist, because therein we
Coffer a special sacrifice of praise and thanksgiving always
unto God), and then communicated to the use of God's
people. In the performance of which part of the service
both the minister was said to give and the communicant
to " receive the sacrifice ;" as well as in respect of the former
part they were said to offer the same unto the Lord. For
they did not distinguish the sacrifice from the Sacrament,
as the Romanists do now-a-days, but used the name of
how can it help him after his death ?" and in that gloss
of Sedulius upon 1 Cor. xi. 33, " 26 Tarry one for another,"
that is, saith he, " until you do receive the sacrifice ;" and
in the British antiquities, where we read of Amon, a noble-
man Wales, father to Samson, the saint of Dole, in little
in
" 27
Britain, that, being taken with a grievous sickness, he
81 2a
2 Cor. viii. 5. Heb. xiii. 15. ficium accipere, quomodopost mortem illi
23
Praeceptor meus B. Columbanus in potest adjuvare ? Synod. Patric. cap. 12,
vasis acneis Domino solet sacrificium of- MS.
26
ferre salutis. Walafrid. Strab. Vit. Gall, Invicem exspectate, id est, usquequo
lib. i.
cap. 19. sacrificium accipiatis. Sedul. in 1 Cor. xi.
24 27 Gravi infirmitate
Testamentum episcopi sive principis depressus, a suis
est, 10 scripuli sacerdoti danti sibi sacrifi- commonitus est vicinis, ut juxta morem
cium. Synod. Hibern. in vet. lib. Cano- susciperet sacrificium communionis. Ex
num Cottoniano, titulorum 66. Vita S. Samsonis MS. in libro Landaven-
25
Qui in vita sua non mcrebitur sacri- sis Ecclesiae vocat. Tito.
552 RELIGION OK THE ANCIENT TItlSH. [CHAP.
"
chiefly done for the integrity of the sacrifice, and not of
For in the sacrifice, they say, " 30 the
" 1
the Sacrament.
several elements be consecrated, not into Christ's whole
person as it was born of the Virgin, or now is in heaven ;
but the bread into his body apart, as betrayed, broken, and
given for us; the wine into his blood apart, as shed out
of his body of sins and dedication of the
for remission
New which be conditions of his person, as he
Testament;
11
was in sacrifice and oblation. But our ancestors, in the
use of their Sacrament, received the Eucharist in both kinds,
not being so acute as to discern betwixt the things that
belonged unto the integrity of the sacrifice and of the
Sacrament, because in
very truth they took the one to be
the other.
Thus Bede that one Hildmer, an officer of
relateth
Egfrid, King of
Northumberland, entreated our Cuthbert
31
to send a priest that might
" minister the Sacraments of
the Lord's body and blood" unto his wife that then lay
" Communion of
departure out of this life, received the
32
the Lord's body and blood," as Herefride, Abbot ofvthe
monastery of Lendisfarne, who was the man that at that
time ministered the Sacrament unto him, made report unto
3
~'
Poeula degustat vito, Christique supinum
Sanguine munit iter:
lest
any man should think that under the forms of bread
alone he might be said to have been partaker of the
body
and blood of the Lord, by way of concomitance, which
isa toy that was not once dreamed of in those days. So
thatwe need not to doubt, what is meant by that which
we read in the book of the Life of Furseus, which was
written before the time of Bede, that " :w
he received the
Communion of the holy body and blood," and that he was
wished to admonish ^the pastors of the Church that they
should strengthen the souls of the faithful " with the spiritual
food of doctrine, and the participation of the holy body
and blood:" or of that which Cogitosus writeth in the
Life of St Bridget, touching the place in the church of
Kildare, ^whereunto the Abbatess with her maidens and
widows used to resort, "
that they might enjoy the banquet
of the body and blood of Jesus Christ:" which was agree-
able to the practice, not only of the nunneries founded
33 36
Bed. de Vit. Cuthbert. Carm. cap. 36. Per alterum ostium abbatissa cum
34
Petivitque et accepit sacri coiporis et suis puellis et viduis fidelibus tantum
bread and drink this C?y>, do shew the 7,rW.v death until
he come. Our surely, that held the sacrifice to be
elders,
then must follow necessarily, that the bread and wine are
it
39 42
Rhem. in Matt. xxvi. 26. Bonus Sedulius, poeta evangelicus,
40
Veuerabilis viri Sedulii Paschale orator facundus, scriptor catholicus. Hil-
44
Denique Pontificum princeps suramusque Sacerdos
Quis nisi Christus adest? gemini libaminis auctor,
Ordine Melchisedech, cui dantur munera semper
Quse sua sunt, segetis fructus, et gaudia vitis.
going a far journey should leave some token with him whom
he loved, that as oft as he beheld it he might call to remem-
brance his benefits and friendship."
49
Claudius noteth that our Saviour's pleasure was, first
44 48
Sedul. Carm. Paschal, lib. iv. Suam memoriam nobis reliquit,
45
Triticeae sementis cibus suavis, et quemadmodum si quis peregre proficis-
iimcenae vitis potus amabilis. Id. Pros, cens aliquod pignus ei quern diligit dere-
lib. iv. cap. 14. linquat, ut quotiescunque illud viderit,
possit ejus beneficia et amicitias recordari.
46
Melchizedech vinum et panem obtu-
lit Abraham, in figuram Christi corpus Id. in 1 Cor. xi.
49 Voluit ante discipulis suis tradere sa-
et sanguinem suum Deo Patri in cruce
offerentis. Sedul. in Heb. v. cramentum corporis et sanguinis sui, quod
47
Nos vero in commemorationem Do- significavit in fractione corporis et effusio-
minicae semel passionis quotidie nostraeque ne calicis, et postea ipsum corpus immolari
salutis offerimus. Id. in Heb. x. in ara crucis. Claud, lib. iii. in Matt.
IV.]
OK Till'. WOKSHIl' OF GOD, 557
1050, which was 235 years after the time that Claudius
wrote his Commentaries upon St Matthew, had no other
means to avoid it but by flat M condemning of it. Of what
great esteem this John was with King Alfred, may be seen
50 53
See Chrysostom, Theodoret, and Quod corpus Christi in altaris sacra-
Ephraemius Antiochenus in the Answer mento est solum speculum ad corpus
to the Jesuit, p. 59, 60. Christi in ccelo. Ex Actis Willielmi
51
Apud Rathramnum, sive Bertra- Andreae Midensis Episcopi contra Henr.
mum, et Elfricum, passim. Crumpe, ann. 1384, quae MSta habeo.
52
Quia panis corpus confirmat, vinum 84
Johannis Scoti liber de Eucharistia
vero sanguinem operatur in carne; hie
lectus est ac damnatus. Lanfranc. de
ad corpus Christi mystice, illud refertur
Eucharist, contr. Berengar.
ad sanguinem. Id. ibid.
558 RELIGION OF THE ANCIENT IRISH. [CHAP.
CHAPTER V.
55 Lanfranc.
Johanne minum maer-pe pfi&opp. mate consecrato baptizantur.
'
" either
riages ; all which," he saith, the Irish before were
1
3 5
Inter mundanas occupationes castissi- Coram omnibus qui ibidem erant
mam vitam rationabili consideratione de- peccata sua confessus est. Adamnan.
gere dicuntur. Alcuin.Epist. xxvi.edit. Vit. Columb. lib. i. cap. 16, vel 20 in
H. Canisii, LXXI. Andreae Quercetani. MS.
Dicitur vero neminem ex laicis suam 6
et consolare .
dimissa sunt
ij
velle confessionem sacerdotibus
commisisdj pecc a m ina, quia,
dare;
t|U> qu{E
quos a Deo Christo cum sanctis apostolis
sicut scriptum est, Cor contritum et humi-
ligandi solvendique potestatem accepisse liatum Deus non spernit. Ibid.
credimus. Ibid.
560 RELIGION OF THE ANCIENT IRISH. [CHAP.
7 9
Accedens ad sacerdotem, a quo sibi Christianus qui occiderit, aut forni-
sperabat iter salutis posse demonstrari, cationem fecerit, aut more Gentilium ad
confessus est reatum suum, petiitque ut aruspicem meaverit, per singula crimina
consilium sibi daret, quo posset fugere a annum poenitentiae agat ; impleto cumtes-
ventura Dei ira. Bed. Histor. lib. iv. tibus veniat anno pcenitentiae, et postea
10
Necnon etiam nunc in episcopis ac dimittere peccata quasi Deus potest. Ve-
presbyteris omni ecclesiae officium idem rum Deo testimonium reddunt ; sed per-
committitur ;
ut videlicet agnitis peccan- sonam Christi negando falluntur. Id. in
tium causis, quoscunque humiles ac vere Matth. lib. i.
of man : man
Christ might, by the power of
that both the
his and
divinity, forgive sins
; the same Christ, being God,
" 15
God alone can know
the hidden things of men." " 16 To
know the hearts of men, and to discern the secrets of their
mind, is the privilege of God alone."
That the Contract of Marriages was either unknown or
neglected by the Irish before Malachias did institute the
same anew among them, as Bernard doth seem to intimate,
17
is a
thing almost incredible; although Giraldus Cambren-
sis doth complain, that the case was little better with them
13
Ostendit se Deum, qui potest cordis 15
Deus solus potest occulta hominum
occulta cognoscere; et quodammodo ta- I scire. Rom. ii.
Sedul. in
cens loquitur Eadem majestate et poten-
:
16
Corda hominum nosse
solius Deiest,
tia qua cogitationes vestras intueor, pos- etmentis secreta agnoscere. Id. ibid,
17 Nondum decimas vel
sum et hominibus delicta dimittere. Ibid. !
primitias sol-
14 In paralytico a quatuor viris portato, I vunt ; nondum matrimonia contrahunt ;
quatuor divina opera cernuntur. Dum non incestus vitant. Girald. Camb. To-
dimittuntur ei peccata, et praesentis aegri- pograph. Hibern. Distinct. HI. cap. 19.
tudinis plaga verbo tune solvitur, et cogi- Vide etiam Lanfranci Epist. ad Go-
tationibus in ore Dei omnia scrutantis thricum et Terdeluacum reges Hibern.
spiritual."
Secondly, For the degrees of consanguinity hindering
marriage, the Synod attributed unto St Patrick seemeth to
refer us wholly unto the Levitical law,
prescribing therein
" 19
neither less nor more than the law speaketh ;" and par-
ticularly against matching with " the wife of the deceased
brother," which was the point so much questioned in the
case of King Henry the Eighth, this 2 "Synodical decree is
" The brother
there urged :
may not ascend into the bed
of his deceased brother, the Lord having said, They two
shall be one flesh. Therefore the wife of thy brother is
thy sister." Whereupon we find also, that our Kilianus
21
did suffer martyrdom for dissolving such an incestuous
marriage in Gozbertus, Duke of Franconia; and that Cle-
mens Scotus, for maintaining the contrary, was both by
*3
^Boniface, Archbishop of Mentz, and the Council held at
Rome by Pope Zachary in the year 745, condemned as a
bringer in of Judaism amongst Christians. Yet how far this
condemned opinion of his prevailed afterward in this country,
and how foul a crime it was esteemed to be by others
abroad, notwithstanding the Pope doth now by his bulls
of dispensation take upon him to make a fair matter of it,
18 Huca-
Videtur indicarc. esse aliquid quod cerdotali Egberti Archiepisc. per
donum quidem sit, non tamen spirituale, rium Levitam. MS.
ut nuptia?. Sedul. in Rom. i. 21
Vit. Kiliani, Tom. iv. Antiqu. Lect.
19
De consanguinitate in conjugio. In-
Henr. Canisii, 633 and 644.
p.
telligite quid lex loquitur, non minus nee 22
Judaismum inducens, judicat justum
plus. Quod autem observatur apud nos,
ut quatuor genera dividantur ; nee vidisse
esse Christiano, ut si voluerit viduam
dicunt nee legisse.
fratris defuncti accipiat uxorem. Boni-
Synod. Patric. cap.
MS. fac. Epist. ad Zachar. Tomo in. Concil.
29,
20
Audi decreta Synodi super istis. part. i. p. 382, edit. Colon, ann. 1618.
N
564 RELIGION OF THE ANCIENT IRISH. [CHAP.
24 26 uxorem
Quinimo, quod valde detestabile est, Non licet viro dimittere nisi
et non tantum fidei, sed et cuilibet hones- ob causam fornicationis ; ac si dicat, ob
tati valde contrarium, fratres pluribus per hanc causam. Unde si ducat alteram,
Hiberniam locis fratrum defunctorum velut post mortem pridris, non vetant.
uxores, non dico ducunt, sed tradueunt, Synod. Patric. cap. 26, MS.
imo verius seducunt, dum turpiter eas 27 Si alicujus uxor fornicata fuerit cum
et tarn incestuose
cognoscunt ; veteris in alio non adducet all am uxorem
viro,
hoc testament! non medullae sed cortici fuerit uxor prima.
quamdiu viva Si forte
adhfcrentes, veteresque libentius in vitiis conversa fuerit, et agat poenitentiam, sus-
quam virtutibus imitari volentes. Girald. cipiet earn, et serviet ei in vicem ancilla? ;
Camb. Topograph. Hibern. Distinct, iii. et annum integrum in pane et aqua per
cap. 19. mensuram pceniteat ; nee in uno lecto per-
25
Non licet secundum
praeceptum maneant. Ex libro Canonum Cottoni-
Domini ut dimittatur conjux, nisi causa LXVI.
ano, titulorum
fornicationis. Sedul. in 1 Cor. vii.
OF CHRISM, SACRAMENTAL CONFESSION, &C. 565
33
Christc, tribuisti patri Samuelem, Leeta matre.
here, and the first, I think, of this kind that can be shewed
28 31
Quicunque clericis, ab ostiario usque Sic inveni ut tibi Samuel, infans
ad sacerdotem, sine tunica visus fuerit, magistri mei Benlani presbyteri, in ista
&c. et uxor ejus si non velato capite am- pagina scripsi. Nennius in MSto Du-
bulaverit pariter a laicis contenmentur,
; nelmensi.
et ab ecclesia separentur. Synod. Patric.
38
Versus Nennii ad Samuelem filium
Auxil. Issernin.
29 magistri sui Benlani, viri religiosi, ad
Patremhabui Calpornium diaconum,
quern historiam istam scripserat. Nenn.
filium quondam Potiti presbyteri. S.
MS. in Publica Cantabrigiensis Academiae
Patricii Confessio. MS.
30 Bibliotheca.
Imperfectaest patrum castitas, si eidem
33
non et filiorum accumuletur. Sed quid erit,
Hinc apud Balaeum, Centur. i. cap.
ubi nee pater, nee filius mali genitoris ex- 77. Benlani presbyteri conjux Laeta est
nominata.
cmplo pravatus, conspicitur castus ? Gild.
566 RELIGION OF THE ANCIENT IRISH. [CHAP.
M if a clerk of a lower
ordered, that degree should, match
with a woman and have a son by her, and that clerk after-
ward, having received the order of priesthood, should have
another son by the same woman, the former son should enjoy
his father's whole estate, without being bound to divide the
same with his other brother. Yet these marriages for all
that were so held out, that the fathers, not content their
sons should succeed them in their temporal estate alone,
34
Si clericus haberet fceminam datam thedralibus, verumetiam atfeo per totam
a suo genere, et sic habet filium ex ea, in clero, sicut et in populo, Walliam perti-
et postea ille clericus presbyteratus ordi- naciter invaluit ; quod et post patres filii
prior filius non debet partiri cum filio entes sanctuarium Dei, &c. Id. in Dialogo
post nato. Ex Legib. Howel Dha, MS. de Ecclesia Menevensi, Distinct, i. MS.
36
in Bibliotheca Cottoniana. Hildebert. Epist. LXV. ad Hono-
35
Successive et post patres filii eccle- rium ii. (Tomo xn. Biblioth. Patr.
sias obtinent, non elective sed hsereditate part. i. p. 338, 339, edit. Colon.)
possidentes et polluentes sanctuarium Dei, Ex quibus constare potest, utrumque
37
quia, si praelatus alium eligere et instituere vitium tod huic gcnti Britannias tarn cis-
forte prsesumpserit, in instituentem pro- marinaequam transmarinae ab antique
culdubio, vel institutum, genus injuriam commune fuisse. trirald. Camb. in utro-
vindicabit. Girald. Cambrensis rescript .
que.
38
Cambriae, libro xx. MS. Successions Alphons. Ciacon. in Vitis Pontificum
quippe vitium non solum in sedibus ca- et Cardinalium, p. 515.
OF THE DISCIPLINE OK OUR ANVIKXT MO\K->.
CHAPTER VI.
FROM MEATS.
4
1
Fere omnes Hiberniae praelati de mo- Hactenus videri poterat actum esse
nasteriis in clerum elect! sunt. Girald. cum sapientiae studiis, nisi semen Deus
Cambren. Topograph. Hibern. Distinct. servasset in aliquo mundi angulo. In
in. cap. 29. Scotis et Hibernis hacserat aliquid adhuc
2
Egbertus cum Ceadda adolescente et de doctrina cognitionis Dei et honestatis
ipse adolescens in Hibemia monastic-am civilis ; quod nullus fuerit in uhimis illis
" two
days, with one biscuit and water. If any say, I will
not do it, three days with one biscuit and water. If any
murmur, two days with one biscuit and water. If any do
not ask leave or tell an excuse, two days with one biscuit
and water ;" and so in other particulars. In his Rule,
these good lessons doth he give unto his monks, among
" 6 it
many others That :
profited them little if they were
virgins in body, and were not virgins in mind :" that they
" 7 should
daily profit as they did daily pray and daily
read:" that " 8 the good things of the Pharisee being vainly
praised, were lost, and the sins of the publican being ac-
cused, vanished away ; and therefore that a great word should
not come out of the mouth of a monk, lest his great labour
should perish." They were not taught to vaunt of their
state of perfection and works of supererogation, or to argue
from thence, as Celestius the Pelagian monk sometime did,
that " by the nature of their free-will they had such a
9
5 7
Si quis frater inobediens fuerit, duos Quotidie proficiendum est, sicut quo-
dies uno paxmate et aqua. Si quis dicit, tidie orandum, quotidieque est legendum.
Non faciam, tres dies uno paxmate et aqua. Ibid. cap. 5.
8
Si quis murmurat, duos dies uno paxmate Bona vane laudata Pharisaei perie-
et aqua. Si quis veniam non petit, aut runt, et peccata publicani accusata evanue-
dicit excusationem, duos dies uno paxmate runt. Non exeat igitur verbum grande de
et aqua. Columban. lib. de Quotidianis ore monachi, ne suus grandis pereat labor.
Pcenitentiis Monachor. cap. 10, MS. in Ibid. cap. 7-
9 Tantam nos habere per naturam liberi
monasterio S. Galli.
Quid prodest, si virgo corpore sit, et arbitrii non peccandi possibilitatem, ut
non sit virgo mcntc ? Id. in Regula Mo- plus etiam quam praeceptum est facia-
nachor. cap. 8. mus; quoniara perpetua servatur a pleris-
VI.J OF THE DISCIPLINE OF OUR ANCIENT MONKS. 569
que virginitas, quae praecepta non est, cum quo sub nomine servitutis Dei decipit.
ad non peccandum praecepta implere suf- Claud, lib. i. in Matt
12
ficiat. Aug. de Gestis Synod. PalaDStin. Acts xx. 35.
13
contra Pelag. cap. 13. iras
10
.Ipsis Apostolis et eorum sequacibus ra ctAAoTyna XijtyofieQa ;
Kuseb. Histor.
ita bonum virginitatis arripiendum per- lib. i. cap. ult.
14
suasit, ut hoc scirent non humanae indus- Qui nostr;i reliquimus, ut secundum
triae, sed muneris essc divini. S. Gallus, evangelicam jussionem Dominum seque-
in Senn. habit. Constant.
remur, non debemus alicnas amplecti divi-
1 '
Non in solo rerum corporearum nitore, tias ; ne forte praevaricatores simua divini
sed etiam in ipsis sordibus luctuosis essc mandati. Walafriil. Strab. Vit. Galli,
posse jactantiam; et co periculosiorem, lib. i.
cap. 2.
570 RELIGION OF THE ANCIENT IRISH. [CHAP.
texebat retia, &c. et de eodem labore assi- 17 Id. in Carm. de Vit. Cuthbert. cap.
duas populo benedictiones exhibuit. Ibid, 17.
18
cap. 6. Id. Hist. Eccles. lib. iii. cap. 19.
16 19
Et primum quidem perrnodicum ab Bonifac. in Vita Livini, p. 240.
20 Theod. Campid. Vit, Magni,
eis panem, quo vesceretur, accipiebat, ac lib. i.
suo bibebat e fonte ; postmodum vero pro- cap. 5, edit. Goldasti, 6 Canisii.
prio manuum labore juxta exempla patrum
21
2 Thess. iii. 12.
22 in monasteriis degunt,cum si-
vivere magis aptum ducebat. Rogavit Qui
ergo afferri sibi instrumenta quibus terrain lentio operantes suum panem manducent.
exerceret, et triticum quod sereret. Bed. Vit, Fursei.
V,.] OF THE DISCIPLINE OF OUR ANCIENT MONKS.
*3
and his cardinals in his time, (and the matter is little
83
Jam enim istis in temporibus non mana semper pauper erat, non quia prop-
poterat magnus aut mediocris in clero et ter se paupertatem dilexit aut voluit. Ibid,
populo aut vix cibum sumere, ubi tales p. 104, 105.
non affuerunt mendicantes ; non more 25
Secunda conclusio erat, quod Domi-
pauperum petentes ad portas vel ostia nus noster Jesus Christus nunquam spon-
humiliter eleemosynam (ut Franciscus in tanee mendicavit. Ibid. p. 107-
testamento praecepit et docuit) mendican-
26
do ; sed curias sive domos sine verecundia
Tertia conclusio fuit, quod Christus
nunquam docuit spontanee mendicare.
penetrantes, et inibi hospitantes, nulla-
Ibid. p. 121.
tenus invitati, edunt et bibunt, quae apud
eos reperiunt, secum nihilominus aut gra-
27
Quarta conclusio fuit, quod Dominus
noster Jesus Christus docuit non debere
na, aut similam, aut panes, aut carnes, seu
homines mendicare. Ibid,
caseos, etiamsi in domo non fuerint nisi
spontanee
probata, consequitur quod non potest pru- in Thomae "Waldensis Fasciculo Zizanio-
denter et sancte assumi hoc modo. Ibid, rum, quern MSum habeo.
30
p. 131. Vide ejusd. Richardi Sernionem Quod omnes doctores determinantes
in. apud Crucem Londin. edit. Paris, pro parte fratrum e capitulo Dudum, vel
ann. 1512. timuerunt veritatem dicere, ne eorum libri
29
Quod fratres de quatuor ordinibus per fratres inquisitores haereticae pravitatis
Mendicantium non sunt nee fuerunt Do- damnarentur ; vel dixerunt, Ut videtur ;
mino inspirante institute ; sed contra Con- vel solum disputative processerunt ; quia
cilium generale Lateranense sub Innocen- si plane veritatem pro ecclesia dixissent,
tio Tertio celebratum, ac per ficta et falsa
persecuti cos fuissent fratres, sicut perse-
somnia, Papa Honorius suasus a fratribus quebantur sanctum doctorem Armacha-
eos confirmavit, Act. contra Hen. Crump, num. Ibid.
V,.] OF THE DISCIPLINE OF OUR ANCIENT MONKS. 573
lures unknown
to the Church for twelve hundred
years
after and to return to the labouring monks. We
Christ,
find it related of our Brendan, that he " 31 governed three
thousand such monks, who by their own labours and handy-
work did earn their living:" which agreeth well with that
" ^A monk
saying ascribed to him by the writer of his Life :
31 34
Tribus monachorum, qui suis sibi Chronicle of Wales, p. 253, 254.
ipsi laboribus victum manibus operando 36
Vide Annal. Hibem. a Camdeno edit,
suppeditabant, milJibus pnrfuisse credi- ad ann. 1370.
tur. Nicol. Harpsfield. Histor. Eccles.
lib. i. cap. 25.
36
Ad exemplum venerabilium Patrum,
Angl.
sub regula et abbate canonico, in magna
32 Monachum oportet labore manuum
continentia et sinceritate proprio labore
suarum vesci et vestiri. Vit. S. Brendani.
83In quo tantus fertur ftiisse numerus
manuum vivunt. Bed. Hist. Ecclesiast.
lib. iv. cap. 4.
monachorum, ut cum in septem portiones
mo- 37
esset cum praepositis sibi rectoribus Jure, inquit, est comobitarum vita
nasterium divisum, nulla harum portio miranda, qui abbatis per omnia subjiciun-
minus quam trecentos homines haberet, tur imperiis, ad ejus arbitrium cuncta
qui omnes de labore manuum suarum vigilandi, orandi, jejunandi, atque ope-
vivere solebant. Bed. Histor. Ecclesiast. randi tempora moderantur. Bed^ Vit.
lib. ii. cap. 2. Cuthbert. Pros. cap. 22.
574 RELIGION OF THE ANCIENT IRISH. [CHAP.
in all
things subject to the commands of their abbot, and
ordered all the times of their
watching, praying, fasting,
and working, according to his direction:"
38
Excubiasque, famemque, preces, manuumque laborem
Ad votum gaudent proni frsenare regentis.
(for other fasts were not known in those days) until even-
"
Let the food of monks," saith he, be " mean, and
43
ing.
taken at evening, flying satiety and excess of drink, that it
may both sustain them and not hurt them." This was the
" "
daily fasting" and feeding" of them that lived according
to Columbanus''s Rule, although the strictness of the fast
seemeth to have been kept on Wednesdays and Fridays only,
which were the days of the week wherein the ancient Irish,
agreeable to the custom of the Grecian rather than the
Roman Church, were wont to observe abstinence both from
44
meat and from the marriage-bed. Whence in the book
before alleged, of the Daily Penance of Monks, we find
this order set down by the same Columbanus, that " 45
if
38
Id. Carm. cap. 20. ebrietatem, ut et sustineat et non noceat.
39
Quotidie jejunandum est, sicut quo- Ibid.
Columb. Regul. 44
tidie reficiendum est. Synodus Hibemiensium dicit : In
cap. 5. tribus quadragesimis anni, in die Domi-
40 haec est vera discretio, ut pos- nico et in quarta feria et sexta, conjugales
Quia
sibilitas spiritualis profectus cum absti- continere se debent. Canonum Collectio,
nentia carnem macerante retentetur. Ibid. cujus initium, Sancta Synodus bis in anno
41
Ideo quotidie edendum est, quia quo- decrevit habere Concilia. MS. in Biblio-
tidie proficiendum est. Ibid. theca Cotton.
42 enim modum abstinentia excesse-
Si 45
Si quis ante horam nonam quarta sex-
rit, vitium, non virtus erit. Ibid. taque feria manducat, nisi infirmus, duos
43 Columban. lib. de
Gibus sit vilis et vespertinus mo- dies in pane et aqua.
tati, vigilias justitiae, propriam adinven- servantes, aquo sciunt exitum vitae ; quam
tionem clausulam ecclesiae, illi qui carnem non edunt, nee prandiis
concordiae,
(al. cellae), severitatem humilitati, postre- secularibus delectantur, neque vehiculis
mo hominem Deo anteponunt. Horum et equis vehuntur, pro his quasi superiores
jejunium, nisi per aliquas virtutes adfec- ceteris se putantes, quibus mors intravit
tatur, nihil prodest qui vero caritatem
:
per fenestras elationis. Gild. ibid.
VII.] OF THE CHURCH, MIRACLES, &C.
CHAPTER VII.
1
Habet vineam, universam scilicet ec- appellari, et nihil interesse de corpore quid
clesiam,quse ab Abel justo usque ad dicatur in membris, cum et corpus divida-
ultimum electum qui in fine mundi nasci- tur in membra, et membra sint corporis.
turus est, quot sanctos protulit, quasi tot Id. in Gal. ii. ex Hieronymo.
5
palmites misit. Claud, lib. ii. in Matt. Ecclesias vocat, quas postea errore
arguit depravatas. Ex quo noscendum
8
Congregatio quippe justorum regnum
coelorum dicitur, quod est ecclesia justo- dupliciter ecclesiam posse dici; et earn
rum. Id. lib. iii. in Matt. quc non habeat maculam aut rugam, et
3
Ecclesiae filii sunt omnes ab institu- vere corpus Christi sit; et earn quae in
tione generis humani usque nunc, quotquot Christi nomine absque plenis perfectisque
virtutibus congregetur. Id. in Galat. i.
justi et sancti esse potuerunt. Id. lib. ii.
in Matt. ex eodem.
4
His et ceteris instruimur, tarn Apo-
6
Ecclesiam non habituram maculam
j
00
RELIGION OF THE ANCIENT IRISH. [CHAP.
the good, nor the good without the bad, whom the holy
Church notwithstanding doth both now receive indifferently,
and separate afterwards at their going from hence."
The number of the good Gildas complaineth to have
been n so exceeding short in his time among the Britons in
mother the Church in "
comparison of the other, that their
a manner did not see them lying in her own lap," albeit
"
they were the only true sons which she had." And for
external pressures, our doctors have delivered, that " 12 the
Church sometimes is not only afflicted, but also defiled with
such oppressions of the Gentiles, that, if it were possible,
her Redeemer might seem for a time utterly to have for-
saken her ;" and that in the raging times of antichrist
" 13
the Church shall not appear, by reason that the wicked
7
Magnum domum non ecclesiam dicit, crete suscipit, et postmodum in egressione
ut quidam putant, quae non habet ma- discernit. Id. ibid.
11
culam neque rugam; sed mundum, in Exceptis paucis et valde paucis, qui
quo zizania sunt mixta tritico. Id. in (ob amissionem tantae multitudinis, quae
2 Tim. ii. quotidie prona ruit ad Tartara) tarn brevis
8
Sancta ecclesia decem virginibus si- numeri habentur, ut eos quodammodo
milis denuntiatur ; in qua quia mali cum venerabilis mater ecclesia in suo sinu re-
bonis et reprobi cum electis admixti sunt, cumbentes non videat, quos solos veros
recte similis virginibus prudentibus et filios habet. Gild. Epist.
12
fatuis esse perhibetur. Claud, lib. iii. in Nonnunquam ecclesia tantis genti-
Matth. lium pressuris non solum afflicta, sed
9 Per has ecclesia et foedata est, ut si fieri possit,
regis nuptias praesens Redemptor
designatur, in qua cum bonis et mali con- ipsius earn prorsus deseruisse ad tempus
veniunt. Id. lib. eodem. videretur. Claud, lib. ii. in Matth.
13
10
In hac ergo ecclesia nee mali esse sine Ecclesia non apparebit, impiis tune
bonivS, nee boni esse sine malis possunt; persecutoribus ultra modum sasvientibus.
nunc in Matth.
quos tamen sancta ecclesia et indis- Id. lib. iii.
VII.
J
OK THK CHURCH, MIK A( I.l.s, \(.
14
Temporibus antichrist! non solum tatis fit etiam operator vhrtutis, idemque
tormenta crebriora et acerbiora, quam ipse qui tormentis saevit ut Christus nege-
prius consueverant, ingerenda sunt fideli- tur, provocat miraculis ut antichristo cre-
bus; sed, quod gravius est, signorum datur ? Claud, lib. iii. in Matth.
est, Dabunt signa, ita ut seducantur, si bilitatem sapientiae. Id. lib. i. in Matth.
18
fieri potest, etiam electi ; per phantasticam Nee si se angelus nobis ostendat, ad
virtutem, sicut Jamnes et Mambres coram seducendos nos subornatus fallaciis patris
Pharaone fecerunt. Sedul. in 2 Thess. ii. sui diaboli, praevalere debebit adversum
16
Quis ergo ad fid em convertitur incre- nos ; neque si virtus ab aliquo facta siet,
dulus ? cujus jam credentis non pavet et sicut dicitur a Simone Mago in acre vo-
002
580 RELIGION OF THE ANCIENT IRISH. [CHAP.
per Spiritum facta, quia hoc et Salvator Dominus, monuit tamen ne talibus deci-
vocem, Linguae in signuni sunt, non fide- tare virtutem. Quid enim utilitatis habet,
libus, sed infidelibus. Claud, lib. L in quid commodi confert, si praeceps hinc in
Matth. plana descendero? &c. Id. lib. eod.
VII.] OF THE CHURCH, MIRACLES, &C. 581
Ct * 4
25
may justly censure, as Amphilochius doth the tales that
the poets tell of their gods, for
1
Inane enim omne miraculum, 97 Lection, in sub
est Antiq. Lacuna,
quod utilitatem saluti non operatur hu- finem, Tom. v. p. 629.
manac. Ibid. 98
Fundamenta] Christum, et aposto-
2S
Amphiloch. in lambis ad Seleucuni. los, et prophetas. Sedul. in Hebr. xi.
'' 29 in
(
'oghos. Vit. Brigit. in Exemplari- Compertum est petra vel lapide
hus MS. Antiquiss. Hibliothec. Cotto- ( 'liristum cssc significatum. Id. in Rom,
niana? ct Ecclesiac Sarisburiensis. ix.
582 RELIGION OF THE ANCIENT IRISH. [CHAP.
32
Super hanc petram aedificabo eccle- parat ; quia primatum ipse accepit ad fun-
siam meam, id super Dominum salva-
est,
dandam ecclesiam ; se quoque pari modo
torem, qui suo cognitori, amatori,
fideli I
electum, ut primatum habeat in fundandits
Id. in Galat.
confessori, participium sui nominis dona- I
gentium Ecclesiis. ii.
34 Id. in 35
Gal. v. Id. in Gal. ii.
vit, ut scilicet a petra Petrus vocaretur. I
VIJ.]
OF THE CHURCH, MIRACLES, &C. 583
and that he " ^received this gift from God, that he should
be worthy to have the primacy in preaching to the Gentiles,
as Peter had it in the preaching of the circumcision ;" and
therefore that "
37
St Paul this as challengeth grace granted
by God to himwas granted to Peter alone
alone, as it
" *not
among the Apostles," and that he esteemed himself
:
by one ordained unto one and the same ministry :" and
that writing to the Galatians,
39
he did in the " title name
himself an Apostle of Christ, to the end that by the very
36
Ab his itaque probatum dicit donum omnibus, Petrus respondit unus pro om-
quod accepit a Deo, ut dignus esset ha- nibus ; ita quod Petro Dominus respondit,
bere primatum in preedicatione gentium, in Petro omnibus respondit. Id. lib. ii.
said, Thou art Peter , and upon this rock I will build my
Church ," that " 43
to Peter and his successors our Lord
saith, And
unto thee will I give the keys of the kingdom
" 44 unto
of heaven;" and consequently, that every holy
priest it is
promised, Whatsoever thou shalt bind on earth,
shall be bound likewise in heaven; and whatsoever thou
shalt loose on earth, shall be loosed likewise in heaven"
Whereupon he pronounceth of the good priests of Britain,
that they " 45 do lawfully obtain the apostolical state," and
" 46
lawfully sit in the chair of St Paul;" and on the other
" 47 with unclean feet
side, of the bad, that they usurp the
seat of the Apostle Peter, but by the demerit of their covet-
ousness into the pestilent chair of the traitor Judas ;"
fall
43
Petro ejusque successoribua dicit in Judae traditoris pestilentem cathedram
Dominus, Et tibi dabo claves regni ccelo- decidentes. Ibid.
rum. Ibid. 48
j udam quo dammodo in Petri cathe-
44
Itemque omni sancto sacerdoti pro- dra, Domini traditorem, statuunt. Ibid.
mittitur, Et quaacunque solveris super 49
g Cclesia3 sit itum fun .
terram, erunt soluta et m crelo; et quaa-
damentum> Claud in
. GaL &
cunque ligavens super terram, erunt
5
Constans fa Dei timore ' et hde im -
ligata et in crclo. Ibid.
45 mobilis, super quern aedificatur ut Petrum
Apostolicam sedem legitime obti-
nent. Ibid. ecclesia; cujusque apostolatum a Deo
4 sortitus est ' et inferm P ortae adversus eum
Si hunc vos apostoli retinetis in om-
non praevalebunt. Hymn, in laud. 8.
nibus affectum, ejus quoque cathedra?
legitime insidere noscatis. Ibid.
47 Sedem 51
Petri Apostoli immundis pe- Christus ilium sibi elegit in terris
j
52 " 53 the
Marianus, in the year 1014, termed city apostolick."
So Desiderius, Bishop of Cahors in France, is by our coun-
5i
tryman Gallus saluted both Papa and Apostolicus ; and
the Bishop of Kildare, in Ireland, honoured by Cogitosus
with the style of ^Summus Sacerdos and
M Summus Pon-
" "
tifex, the highest priest" and the highest bishop :" those
titles and prerogatives which the Pope now peculiarly chal-
lengeth unto himself, as ensigns of his monarchy, being
heretofore usually communicated unto other bishops, when
the universal Church was governed by the way of aristocracy.
CHAPTER VIII.
52
Brianus rex parasceve
Hiberniae, repperi in Bibliothecis Scotorum. Ego
paschae, Calend. Mali,
sexta feria, ix. scripsi, id est, Calvus Perennis in con-
manibus et mente ad Deum intentus ne- spectu Briani Imperatoris Scotorum. Ex
catur. Marian. Scot. See Caradoc of Vet. Cod. Ecclesiae Armachanae.
54
Lhancarvan, in the Chronicle of Wales, Domino semper suo, et Apostolico
p. 80. Patri, Desiderio Papae. Gallus peccator.
Sanctus Patricius iens ad coelum, man -
53 55
Cogitos. in Vit. Brigid. Antiq. Lect.
davit totum fructum laboris sui, tarn bap- Henr. Canisii, Tom. v. p. 625, lin. ult.
56
tismi, tarn causarum, quam eleemosyna- Ibid. p. 640, lin. 2.
rum, deferendum esse apostolica? urbi, 1
Edm. Camp. History of Ireland,
quae Scotice nominator Ardmacha. Sic lib. ii.
cap. 2.
586 RELIGION OF THE ANCIENT IRISH. [CHAP.
one of them can be named that ever sought for a pall from
Rome? Joceline indeed, a late monk of the abbey of
Furness, writeth of St Patrick, that the Bishop of Rome
2
conferred the pall upon him, together with the execution
of legatine power in his room. But he is well known to
be a most fabulous author ; andfor this particular Bernard,
who was his ancient, informeth us far otherwise ; that
" 3 from the
very beginning unto his time the metropolitical
see of Armagh wanted the use of the pall." With whom
the author of the Annals of Mailros doth fully accord ;
" 4
in the year 1151 Pope Eugenius,
11
the same
noting, that
to whom Bernard did write his books de Considerations,
" did John Papiron, transmit four
by his legate, palls into
11
Ireland, whither a pall before had never been brought.
And therefore Giraldus Cambrensis, howsoever he acknow-
" 5 choose
ledged! that St Patrick did Armagh for his seat,
and did appoint it to be as it were a metropolitical see,
annis advenit. Hie quatuor pallia in non debent, consecrantur. Anselm. lib.
Hiberniam portavit, &c. Ibid. cap. 17- iii. Epist CXLII.
9
7
Hie primus archiepiscopus dicitur, Dicitur, ab uno episcopo episcopum,
quia primo pallio usus est. Alii vero sicut quemlibet presbyterum, ordinari. Id.
ante ipsum solo nomine archiepiscopi et ibid. Epist. CXLVH.
10
primates vocabantur, ob reverentiam et Terdeluacho inclyto Regi Hiberniae,
honorem Sancti Patricii,tanquam apo- archiepiscopis, episcopis, abbatibus, pro-
stoli illius gentis. Pembrigius, auctor ceribus, omnibusque Christianis Hiber-
Annal. Hibern. a Guil. Camdeno edit. niam inhabitantibus. Gregor. Epist.
Thomas Caseus in Chronic. Hibern. MS. vn. ad Hibem. MS. in Bibliotheca
ad ann. 11 74. Cotton.
588 RELIGION OF THE ANCIENT IRISH. [CHAP.
11
Ecclesias fundavit 365. Ordinavit Albei, quitunc ab eisdem archiepiscopus
episcopos eodem numero 365. Presby- ordinatus est per seculum. Ex Vita S.
teros autem usque ad tria millia ordinavit. Declani. Rex Engus et Patricius ordi-
passim eligi, et sine certo episcopatus loco Edani. A rege jam Laginensium Bran-
constitui. Anselm. lib. iii. Epist. CXLVII. dubh filio jEthach constitutum est, ut
ad Muriardachum regem Hibern. archiepiscopatus Laginensium in civitate
15
Rex Engus et S. Patricius cum omni sancti Moedog esset. Ipsa ci vitas vocatur
populo ordinaverunt archiepiscopatum Ferna, quae est in terra gentis Kenselach.
Mumeniae in civitate et in sede sancti Ex Vit. S. Molyng.
VIII.] OF THE POPE'S SPIRITUAL JURISDICTION, &C. 589
17
Erat et altera metropolitica sedes, Domino jubente, collocavit. Bonifac.
22
Gallus, but that he refused caused another, upon hisit, and
recommendation, to be preferred thereunto.
In the book of Landaff, which is called Tilo, (either
from Teliau, the second bishop of that place, whose life
is
largely there described, or rather from the place itself,
which of old was called 23 Teilo), we read that Germanus
and Lupus 24 did consecrate chief Doctor over all the Britons
inhabiting the right side of Britain, St Dubricius, being
chosen Archbishop by the king and all the diocese; and
that by the grant of Mouric the king, the nobility,
clergy,
and people, they appointed his episcopal see to be at Landaff:
that 25 Oudoceus, the third bishop after him, being elected
22
Theodor. Campidonens. vel quicun- Oudoceus cum clericis suis praedictis,
que auctor fuit Vitae Magni, lib. i. cap. 8, Merchui et Elguoret et Gunubui, cum
edit. Goldasti, x. Canisii. legatis trium abbatum et regis et princi-
23 In the Laws of Howel Dha it Is pum, ad Dorobernensem civitatem ad
named Ecclesia Teilau ; and so in Caradoc beatum archiepiscopum, ubi sacratus est
of Lhancarvan's Chronicle of Wales, p. 94, ecclesiae Landaviae in honore S. Petri
apud podium Lantavi. Lib. Ecclesiae laun, Catell et Cinuin filiorum Morchan-
Landavensis MS. then, Rotri et Grifud filiorum Elired, et
25 Morcannuc infra
Electione cleri et populi succedit in totius cleri et populi
episcopatu Landavensis ecclesiae, electione hortum Taratir in Gui et hortum Tivi
cleri Mercguini et Elgoreti et Gunnuini positi ; et dato sibi baculo in regali curia
gis Mourici, et filiorum Athruis et Idnerth, Landaviae consecratus est ; et 1022 anno
Guidgen et Cetiau, Brogmail, Gendoc, incarnationisDomini, ordinationis suae
Louhonerd, Catgualatyr, et omnium prin- autem 39 anno, migravit ad Dominum.
cipum totius parochiae. Missus est S. j
Ibid.
VIII.]
OF THE POPE'S SPIRITUAL JURISDICTION, &C. 591
32 35
Dominus Johannes Papiron legatus , Anno Dom. 1085, Lanfrancus archi-
Romanae ecclesiae veniens in Hiberniam, episcopus Cantuar. ad regimen Dublinen-
invenit Dublin episcopum habentem, qui sis ecclesiae sacravit Donatum monasterii
38
Nos et rex noster Murchertachus, et det TW dfciovv Kal TIM ffiifiaiveiv' ita et
of Ireland have
great indignation toward us, and that bishop
most of all that dwelleth at Armagh, because we will not
obey their ordination, but always be under your govern-
will
ment." Whereby we may that as the Ostmans were
see,
desirous to sever themselves from the Irish, and to be
esteemed Normans rather, so the Irish bishops on the other
side, howsoever they digested in some sort the recourse
which they had to Lanfranc and Anselm, who were two
of the most famous men in their times, and with whom
they themselves were desirous to hold all good correspond-
ence,yet could they not well brook this continuation of
theirdependence upon a metropolitan of another kingdom,
which they conceived to be somewhat derogatory to the
dignity of their own primate. But this jealousy continued
not long ; for this same Gregory being afterwards made
42 In
eorum ordinationi, sed semper sub vestro scriptis recentioribus inveni, quod
dominio esse volumus. MS. ad calcem sancti Phaganus Deruvianus perquisie-
et
Collectionis Isidori Mercatoris, in Biblio- rant ab Eleutherio Papa, qui eos miserat,
theca Cottoniana. 10 (al. 30) annos indulgentiae. Et ego
41
Charta S. Patricii, in Guliehni Malms- frater Patricius a piae memoriae Celestino
cause that is very difficult and unknown unto all the judges
of the Scottish nations shall arise, it is rightly to be referred
to the see of the Archbishop of the Irish, to wit, Patrick,
and to the examination of the prelate thereof. But if there,
by him and his wise men, a cause of this nature cannot
easily be made up, we have decreed it shall be sent to the
see apostolic; that say, the chair of the Apostle
is to to
" 1
43 examinationem
Patricius ait, Si quae quaestiones in hujus antistitis recte refe-
hac insula oriuntur, ad sedem apostoli- renda. Si vero in ilia, cum suis sapienti-
cam referantur. Vet. Collect. Canonum, bus, facile sanari non poterit talis causa
Bibliothecse Cottonianae, cujus initium :
praedictae negotiationis, ad sedem aposto-
Synodicorum exemplariorum innumerosi- licam decrevimus esse mittendam ; id est,
tatem conspiciens. ad Petri Apostoli cathedram, auctoritatem
44 ex- Romae urbis habentem. Hi sunt qui de
Quaecunque causa valde difficilis
orta fuerit, atque ignota cunctis Scotorum hoc decreverunt, id est, Auxilius, Patri-
gentium judiciis, ad cathedram archiepi- cius, Secundinus, Benignus. Vet. Codex
scopi Hibernensium, id est, Patricii, atque Ecclesiae Armachana?.
P P2
596 RELIGION OF THE ANCIENT HUSH. [CHAP.
45
Copping. Mnemosynum to the Ca- lorum, atque suo consensu quintain Syno-
tholics of Ireland, lib. ii. cap. 3. dum roborasse, ab eadem pariter resilie-
46
Gregor. lib. ii. Epist. xxxvi. Indict. rint,atque reliquis qui vel in Italia vel in
10. Africa aliisve regionibus erant schisma-
47 Ardentissimo studio fiducia ilia vana
pro trium capi- ticis inhaeserint, erecti,
tulorum defensione, junctis animis omnes quod pro fide catholica starent, cum quae
qui in Hibernia erant episcopi, insurrex- essent in Concilio Chalcedonensi statuta
ere. Addiderunt et illud nefas, ut cum defenderent. Baron. Annal. Tom. vn.
percepissent Romanam ecclesiam aeque ann. 566, num. 21.
suscepisse trium damnationem capitu-
VIII.] OF THE POPE'S SPIRITUAL JURISDICTION, &C. 59?
48
Sed eo fixius inherent errori, cum gloriari, per quam vos constat ad astenia
quaecunque Italia passa sit bellorum mo- praemia minime provehi. Ibid.
51
tibus, fame, vel pestilentia, ea ex causa illi Quod autem scribitis, quia ex illo
cuncta infausta accidisse putarent, quod tempore inter alias provincias maxime
pro quintaSynodo ad versus Chalcedonense flagelletur Italia, non hoc ad ejus debetis
Concilium praelium suscepisset. Ibid.
intorquere opprobrium,quoniam scriptum
49
Prima itaque epistolae vestrae frons est,Quern diligit Dominus castigat, fla-
gravem vos pati persecutionem innotuit. gellat autem omnem filium quern recipit.
Quae quidem persecutio dum non rationa- Ibid.
92
biliter sustinetur, nequaquam proficit ad Porro autem si post hujus libri lec-
salutem. Gregor. Regest. lib. ii. Epist. tionem in ea, qua estis, volueritis delibera-
XXXVI. tione persistere, sine dubio non rationi
60
Dum igitur ita sit, incongruum nimis operam, sed obstinationi vos dare mon-
est de ea vos, quam dicitis, stratis. Ibid.
pcrsecutionc
598 RELIGION OF THE ANCIENT IRISH. [CHAI'.
53
whereas, to say nothing of the copies wherein this epistle
is noted to have been written to the
bishops of Iberia, and
not in Hibernia, the least argument of any submission doth
not appear in any part of that epistle, but the whole course
of it doth clearly manifest the flat contrary.
In the next place steppeth forth Osullevan Beare, who,
in his Catholic History of Ireland, would have us take
" 54
when the
knowledge of this, that Irish doctors did not
CHAPTER IX.
Sunday which fell betwixt the 15th and the 21st day of
the moon (both terms included) next after the 21st day of
March, which they accounted to be the seat of the vernal
CBquinoctium, that is to say, that time of the spring wherein
the day and the night were of an equal length. And in
reckoning the age of the moon they followed the Alexandrian
cycle of nineteen years, (whence our golden number had its
original), as it was explained unto them by Dionysius
Exiguus; which is the account that is still observed, not
only in the Church of England, but also among all the
Christians of Greece, Russia, Asia, Egypt, and Ethiopia,
and was, since the time that I myself was born, generally
received in all Christendom, until the late change of the
calendar was made by Pope Gregory the Thirteenth. The
northern and Scottish, together with the Picts, ob-
Irish
served the custom of the Britons, keeping their Easter
upon the Sunday that fell betwixt the 14th and the 20th
day of the moon and following in their account thereof,
;
1
not the nineteen years computation of Anatolius, 2 but Sul-
picius Severus^s circle of eighty-four years. For howsoever
3
they extolled Anatolius for appointing, as they supposed,
the bounds of Easter betwixt the 14th and the 20th day of
the moon ;
yet Wilfrid, in the Synod of Strenshal, chargeth
them utterly have rejected his cycle of nineteen years:
to
from which, therefore, Cummianus draweth an argument
" 4
against them, that they can never come to the true account
of Easter who observe the cycle of eighty-four years."
To reduce the Irish unto conformity with the Church
of Rome in this point. Pope Honorius, the first of that
his letters unto them, " exhorting
5
name, directed them
1
Non enim paschse diem Dominicum Domnonios, inter Epistolas Bonifacii,
suo tempore, sed a decima quarta usque num 44.
3 Vide
ad vicesimam lunam observabant. Quae Bed. Hist. lib. iii.
cap. 3 et 25.
computatio 84 annorum circulo continetur. Dionysii Petavii Notas in Epiphan. p. 194,
Bed. Hist. lib. ii. cap. 2. 195.
2 Porro isti secundum decennem no- 4
Ad veram paschae rationem nunquam
yemque Anatolii computatum, aut potius pervenire eos, qui cyclum 84 annorum ob-
juxta Sulpicii Severini regulam, qui 84 servant. Cummian. Epist. ad Segienum
annorum cursum descripsit, 14 luna cum Abbat. de Disputation e Lunze, MS. in
the Britons received the faith from the Irish, when the con-
orbem terrae erant, Christ! ecclesiis aesti- ficum aliud pascha celebrarent. Bed.
marent neve contra paschales computes,
; Hist. lib. ii.cap. ]J.
ct dccrcta synodalium totius orbis ponti- 6
St Patrick and his followers.
602 RELIGION OF THE AXCIENT HUSH. [CHAP.
11 14
Seniores vero, quos in velamine re- This seemeth to have fallen out
pulsionis habetis, quod optimum in diebus either in the year 634 or 645, wherein
suis esse noverunt, simpliciter et fideliter Easter was solemnised at Rome the 24th
sine culpa contradictions ullius et animo- day of April ; and it appeareth by our
sitatis observaverunt, et suis posteris sic Annals, that Segenius was Abbot of
mandaverunt. Ibid. Y-Colum-kille from the year 624 until
12
Universalis ecclesiae Catholics una- 652.
nimem regulam. Ibid. 15
Vidimus oculis nostris puellam cce-
13
Roma errat, Hierosolyma errat, Alex- cam omnino ad has relliquias oculos ape-
andria errat, Antiochia errat, totus mun-
rientem, et paralyticum ambulantem, et
dus errat ; soli tantum Scoti et Britones
multa dicmonia ejecta. Cummian.
rectum sapiunt. Ibid.
604 RELIGION OF THE ANCIENT IRISH. [cifAP.
side, made
little
reckoning of the authority either of the
Bishop or of the Church of Rome. And therefore Bede,
speaking of Oswy, King of Northumberland, saith that
"
^notwithstanding he was brought up by the. Scottish, yet
he understood that the Roman was the Catholic and Apostolic
" that the Roman Church was Catholic and
Church," or, Apo-
1'
stolic, intimating thereby that the Scottish, among whom
he received his education, were of another mind. And long
before that, Laurentius, Mellitus, and Justus, who were sent
into England by Pope Gregory to assist Austin, in a letter
which they sent unto the " Scots that did inhabit Ireland,"
(so Bede writeth,) complained of the distaste given unto them
" 17 We knew the
by their countrymen in this manner :
for Daganus the bishop coming unto us, would not take
meat with us, no, not so much as in the same lodging wherein
we did eat."
And as for miracles, we find them as rife among them
that were opposite to the Roman tradition, as upon the other
side. If you doubt it, read what Bede hath written of
" 18 who of what merit he
Bishop Aidan, was, the inward
Judge hath taught even by the tokens of miracles," saith
he, and Adamnanus of the life of St Colme or Colum-kille.
Whereupon Bishop Colman, in the Synod at Strenshal, frameth
this conclusion :
" 19
Is it to be believed that Colme, our most
reverend Father, and his successors, men beloved of God,
16 18
Intell exerat enim veraciter Oswi, Qui cujus merid fuerit, etiam mira-
quamvis educatus a Scotis, quia Romana culorum signis internus arbiter edocuit.
esset catholica et apostolica ecclesia. Bed. Bed. Hist. lib. iii. cap. 15. It. 16 and 17.
19
Hist. lib. iii. cap. 29. Numquid reverendissimum patrem
17 Sed cognoscentes Britones, Scottos nostrum Columbam et successores ejus,
meliores putavimus. Scottos vero per viros Deo dilectos, qui eodem modo
Daganum episcopum in hanc insulam, pascha fecerunt, divinis paginis contra-
et Columbanum abbatem in Gallias veni- ria sapuisse vel egisse, credendum est ?
entem, nihil discrepare a Britonibus in cum plurimi fuerint in eis, quorum sanc-
eorum conversatione didicimus. Nam titati ccelesti signa et virtutum quae fece-
mony ; whom
nothing doubting to be saints, I desist not to
follow evermore their life, manners, and discipline." What
Wilfrid replied to this, may be seen in Bede. That which
I much wonder at, among the many wonderful things related
versy ; for which, if you please, you shall hear a very pretty
tale out of an old legend, concerning this same discord
whereof St Colme is said to have
prophesied.
" a 21 " there was
Upon certain time," saith my author,
a great council of the people of Ireland in the White-field,
among whom there was contention about the order of Easter :
20
Revelante Spiritu Sancto prophetavit albo, inter quos erat contentio circa
de ilia qua; post dies multos ob diversita- ordinem paschae ; Lasreanus enim, abbas
tem paschalis festi orta est inter Scotiae monasterii Leighlinne, cui suberant mille
ecclesias discordia. Adamnan. Vit. Co- quingenti monachi, novum ordinem de-
lumb. lib. i.
cap. 3. fendebat qui nuper de Roma venit ; alii
21
Quodam tempore erat magnum con- vero veterem defendebant. Vit. S. Munnje
cilium populorum Hibemuc in campo Abbatis MS.
606 RELIGION OF THE ANCIENT IRISH. [CHAP.
quae sequenda traditio, quibus sit viis ad tuus, in unam domum recludantur, et
IX.]
si diceres ut mons
boris tui et sanctitatis, chalem dominicam celebrandam. Tern-
Marge commutaretur in locum campi albi pus datum Colmanno episcopo pri-
est
et campus albus in locum montis Marge, mum, utdignum erat, audientibus cunctis
hoc propter te Deus statim faceret. Ibid. reddere rationem. Hie autem intrepida
25 Bed. Hist. lib. iii. mente respondens dixit, Patres nostri et an-
cap. 26.
26 tecessores eorum manifeste Spiritu Sancto
Quodam tempore in diebus Colmanni
Eboracae civitatis episcopi metropolitani, inspirati, ut erat Columcille, xiv. Luna
regnantibus Oswi et Alhfrido filio ejus, die Dominica pascha celebrandum sanxe-
abbates et presbyteri omnesque ecclesi- runt ; exemplum tenentes Johannis Apo-
asticae discipline gradus simul in unum stoli et Evangelistae, qui supra pectus
convenientes, in coenobio quae Streansheal Domini in ccena recubuit, et Amator Do-
dicitur; praesente sanctimoniale matre mini dicebatur. Hie xiv. Luna pascha
et sicut
piissima Hilde, praesentibus quoque re- celebravit; nos, discipuli ejus
also of the kings and the two bishops Colman and Mge\-
berht, enquiry was made touching the observation of Easter,
what was most right to be held
whether Easter should be ;
the 15th day of the Moon until the 21st, after the manner
of the see apostolic. Time was given unto Bishop Colman,
in the first place, as it was fit, to deliver his reason in the
audience of all ; who with an undaunted mind made his
answer, and said, Our fathers and their predecessors, who
were manifestly inspired by the Holy Ghost, as Colum-kille
was, did ordain that Easter should be celebrated upon the
Lord's day that fell upon the 14th Moon; following the
example of John the Apostle and Evangelist, who leaned
upon the breast of our Lord at his last Supper, and was
called the lover of the Lord. He celebrated Easter upon
the 14th day of the Moon, and we with the same confidence
celebrate the same, as his disciples Polycarpus and others
did ; neither dare we, for our parts, neither will we, change
this."
Bede
relateth his speech thus :
" 27
This Easter which
I use to observe I received from my Elders, who did send
me which all our Fathers, men beloved of
bishop hither;
God, are known to have celebrated after the same manner:
which that it may not seem unto any to be contemned and
rejected, it is the same which the blessed Evangelist John,
the disciple specially beloved by our Lord, with all the
churches which he did oversee, is read to have celebrated."
Fridegodus, who wrote the Life of Wilfrid at the command
of Odo, Archbishop of Canterbury, expresseth the same in
verse, after this manner :
28
Nos seriem patriam, non frivola scripta tenemus,
29 Eusebii Polycarpo dante Johannis.
Discipulo
27 Pascha hoc
quod agere soleo, a majo- pulus specialiter Domino dilectus, cum
ribus meis accepi, qui me hue episcopum omnibus quibus praeerat ecclesiis, cele-
miserunt; quod omnes patres nostri viri brasse legitur. Colman. apud Bedam,
Deo eodem modo celebrasse nos-
dilecti Hist. lib. cap. 25.
iii.
28
cuntur. Quod ne cui contemnendum et Fridegod. Vit. Wilfrid. MS. in Bib-
reprobandum esse
videatur, ipsum est liothec. Cottonian.
29
quod beatus Johannes Evangelista, disci- i. Sancti vel Beati.
IX
1
OF THE CELEBRATION OF K AST Mil. COO
30
Cum quibus de duabus ultimis oce- coelorum, non sit qui reseret, averso illo
ani insulis, his non totis, contra totum qui claves tenere probatur. Ibid.
33
orbem stulto labore pugnant. Wilfrid, Tonsuram et paschae rationem prop-
ter timorem patriae suae
apud Bed. lib. iii. cap. 25. contempsit. Steph.
31
Et si sanctus erat aut potens virtuti- Presbyter in Vit. Wilfrid, cap. 10.
84 Colman
bus ille Columba vester, imo et noster si videns spretam suam doc-
Christi erat, num praeferri potuit beatis- trinam, sectamque esse despectam; as-
simo apostolorum principi ? cui Dominus sumptis his qui se sequi voluerunt, id est,
ait, Tu es Petrus, et super hanc petram qui pascha Catholicum et tonsuram coro-
aedificabo ecclesiam meam, et portae inferi nae, nam et de hoc quaestio non minima
non praevalebunt adversus earn; et tibi erat, recipere nolebant, in Scotiam regres-
dabo claves regni coelorum. Ibid. sus est. Bed. Hist. lib. iii. cap. 26. Vide
32
Ne forte me adveniente ad fores regni etiam lib. iv. cap. 4.
Q a
610 RELIGION OF THE ANCIENT IRISH. [CHAP,
CHAPTER X.
6
a vobis posco, ut me mittatis cum vestro Ordinantes servum Dei religiosissi-
praesidio trans mare ad Galliarum regio- mum et admirabilem doctorem de Hiber-
nem, ubi catholic! episcopi multi haben- nia insula venientem nomine Cceodda,
tur ; ut sine controversia apostolicae sedis, adhuc eo ignorante, in sedem episcopalem
gradum episcopalem me- Euroicae civitatis indocte contra" canones 1
licet indignus,
rear accipere. Steph. Presb. Vit. Wilfrid, constituerunt. Steph. Presb. Vit. Wilfrid,
other British
bishops, that were of the Quartadeciman party :
for at that time, as Bede noteth, " there was not in all
Britain any bishop canonically ordained," (that is to say, by
such as were of the communion of the Church of Rome),
except that Wini
only.
But
shortly after the opposition betwixt these two sides
grew to be so great, that our Cuthbert, Bishop of Lan-
disfarne, upon his death-bed required his followers that they
should " 8
hold no communion with them which did swerve
from the unity of the catholic peace, either by not cele-
brating Easter in its due time, or by living perversely ;"
and that they should rather take up his bones and remove
their place of habitation, than any way condescend to
" submit their necks unto the yoke of schismatics." For
the further maintaining of which breach also there were
made both by the Romans, and by the Saxons
certain decrees
that were guided by their institution. One of the instruc-
tions that the Romans gave them was this " 9 Ye must :
trary unto all men, and have cut themselves off from the
Roman manner and the unity of the Church, or to heretics,
although they should be learned in ecclesiastical causes and
well studied." And among the decrees made by some of
the Saxon bishops, which were to be seen in the library of
Sir Thomas Knevet, in Norfolk, and are still, I suppose,
8
Cum illis autem qui ab imitate catho- in ecclesiasticis causis docti et studiosi
fessi fuerint velle se nobiscum esse in spondebant. Id. ibid. Tarn ipsum, quam
unitate ecclesiae. Et qui ex horum simi- ejus statuta, statim reversi spreverunt,
liter gente, vel quacunque, de baptismo nee ipsum pro archiepiscopo se habituros
suo dubitaverint, baptizentur. Decret. publice proclamabant. Girald.Cambrens.
Pontific. MS. cap. 9. De communica- Itinerar. Cambriae, lib. ii.
cap. 1.
14
tioneScottorum et
Britonum, qui in pascha In a Welsh manuscript, sometime
et tonsura catholici non sunt. belonging unto P. Mostein, gentleman.
11
Bed. Hist. lib. ii. cap. 4. 15
Auctorizabant suas ceremonias non
Septem Britonum episcopi, solum a sancto Eleutherio Papa, primo
1
et plures
j
nies" did allege " that they were not only delivered
they
unto them by St Eleutherius the Pope, their first instructor,
at the first infancy almost of the Church, but also hitherto
observed by their holy Fathers, who were the friends of
God and followers of the Apostles ;" and therefore " they
ought not to change them for any new dogmatists." But,
above all others, the British priests that dwelt in West
Wales abhorred the communion of these "new dogmatists"
above all Aldhelme, Abbot of Malmesbury,
measure, as
declareth at large in his Epistle sent to Geruntius, King of
Cornwall; where, among many other particulars, he sheweth,
16
that any of the Catholics (for so he calleth those of
if
own "
his side) did go to dwell among them, they would
not vouchsafe to admit them unto their company and society
1
before they first put them to forty days penance." Yea,
" 17 even to this saith who wrote his
day," Bede, History
in the year 731, " it is the manner of the Britons to hold
the faith and the religion of the English in no account
at all, nor to communicate with them in any thing more
than with Pagans."
Whereunto those verses of Taliessyn, honoured by the
Britons with the title of Ben Beirdh, that is,
" the chief of
the bards, or wise men," may be added, which shew that
he wrote after the coming of Austin into England, and not
fifty
or sixty years before, as others have imagined:
18
Gwae'r offeiriad byd
Nys engreifftia gwyd
Ac ny phregetha:
Gwae ny cheidw ey gail
Ac ef yn vigail,
Ac nys areilia:
Gwae ny cheidw ey dheuaid
Rhac bleidhie, Rhufeniaid
A'iffon gnwppa.
"
Wo be to that priest yborn,
That will not cleanly weed his corn,
And preach his charge among :
16
Si quilibet de nostris, id est, catho- 17
Quippe cum usque hodie moris sit
licis ad eos habitandi gratia perrexerint ; Britonum fidem religionemque Anglorum
non prius ad consortium sodalitatis suae pro nihilo habere, neque in aliquo eis
adsciscere dignantur, quam quadraginta magis communicare quam paganis. Bed.
dierum spatia in poenitendo peragere com- Hist. lib. ii. cap. 20.
18
pellantur. Aldhelm.Epist. adDomnonios. Chronicle of Wales, p. 254.
X.] OF THE OPPOSITION TO THE ROMAN PARTY. 615
l9
Adde quod et patres ausi taxare Latinos,
Causabantur eos stulte, imprudenter, et sequo
Durius ad ritum Romso voluisse Britannos
Cogere, et antiquum tarn prsecipitanter amorem
Tarn stolido temerasse ausu. Concedere Roma
Debuit, aiebant, potius quam rumpere pacem,
Human! quse juris erant; modo salva maneret
Lex divina, fides, Christi doctrina, senatus
Quam primus tulit ore suo; quia tradita ab ipso
Christo erat, humanse doctore et lumine vitso.
19
Baptist. Mantuan. Faster, lib. i.
agnitum sequeretur, devictus; non ap-
-"
Quod autem pascha non suo tempore probo ncc laudo. Bed. llistor. lib. iii.
obscrvabat, vel canonicum ejus tempus cap. 17-
21
i^norans, vel susc gentis auctoritate, nc More suac gentis, Ibid. cap. 3.
616 RELIGION OF THE ANCIENT IRISH. [CHAP.
and that " 22 he could not keep Easter contrary to the cus-
tom of them which had sent him." His successor Finan
^contended more fiercely in the business with Ronan his
countryman, and declared himself "an open adversary" to
the Roman rite. Colman, that succeeded him, did tread
just in his steps, so far that, being put down in the Synod
of " for fear of his
Streansheal, yet country," as before
we have heard out of Stephen, the writer of the Life of
Wilfrid, he refused to conform himself, and chose rather
to forego his bishoprick than to submit himself unto the
Roman laws.
58
Id. lib. iii. cap. 4, et lib. v. cap. 23. 32
Ab adventu Patricii in jam dictam
29
Id. lib. v. cap. 23 et 24. insulam (Hiberniam scilicet) usque ad
30 See the
Chronicle of Wales, p. 17, cyclum decennovennalem in quo sumus
18, and Humfr. Lhuyd. Fragment. Britan. 22 sunt cycli, id est 421, et sunt duo
Descript. fol. 55. b. anni in Ogdoade usque in hunc annum.
31
Ego Nennius, sancti Elbodi discipu- Idem.
Nenn. 33 "EveKo. Tiviav eKK\rj<riaaTiKiav irapa-
lus, aliqua excerpta scribere curavi.
MS. in publica Cantabrig. Academ. Bib- d6<retav, T6\eta9 TC TOV ira<T')(a\iov KOI
liotheca, ubi alia exemplaria habent :
Ego d*c/Di/3ou KaTaXfji^ecus. Chrysost. Tom.
Nennius (vcl Ninnius) Elvodugi discipu- vni. edit. Henr. Savil. p. 321, 6, et in
lus. Notis, col. 966, 5.
618 ItELIGION OF THE ANCIENT IRISH. [CHAP.
34 36
Bed. Hist. lib. iii. cap. 3 et
Bed. Hist. lib. ii. cap. 2. 6.
35
Ann. Dom. 612 (vel 613) Bellum w Ibid. cap. 21, 22, 24.
38
Cairelegion, ubiSanctioccisisunt, Annal. Ibid. cap. 3, 5, 17, 25, 26.
39
Ultan. MS. Ibid, cap. 22, 25.
X.] OF THE OPPOSITION TO THE ROMAN PARTY. 619
10
Ibid. cap. 21, 24. Honorio Cantuariorum et Felice Orienta-
41
Paucitas enim sacerdotum cogebat lium Anglorum, venerationi habitus est.
unum antistitem duobus populis praefici. Ibid. cap. 25.
Ibid. cap. 21. 44
Dominis carissimis fratribus episco-
42
Ibid. cap. 3, 4, 5, 17, 26.
43 pis vel abbatibus per universam Scotiam,
Etsi pascha contra morem eorum qui
Laurentius, Mellitus, et Justus episcopi,
ipsum miserant, facere non potuit ; opera serviservorum Dei. Id. lib. ii. cap. 4.
tamen fidei, pietatis et dilectionis, juxta
45
morem omnibus sanctis consuetum dili- Gens quanquam absque reliquarum
genter exequi curavit. Unde ab omnibus gentium legibus, tamen in Christian! vi-
etiam his qui dc pascha aliter sentiebant, goris dogmate florens, omnium vicinarum
merito diligebatur, nee solum a mediocri- gentium fidem praepollet. Jon. Vit. Co-
bns, vcrum ab lumban. cap, 1.
ipsis quoquc cpiscopis,
620 RELIGION OF THE ANCIENT IRISH. [CHA1\
CHAPTER XI.
1
Allen's Answer to the Execution of Justice in England, p. 140.
XI.] OF THE POPE'S TEMPORAL POWER OVER IRELAND. 621
2
Cum juri suo renunciare liberum sit
3
Judges xi. 26.
cuilibet, quanquam
subjectionis cujus- 4
Genebrard. Chronograph, lib. iii. in
libet hactenus immunes, his tamen hodie
Sylvest. i. Bellarmin. de Roman. Pontif.
nostris diebus Anglorum Regi Henrico lib. v. cap. 9, in fine.
secundo omnes Hiberniae principes firmis
5
Insulas omnes sibi speciali quodam
fidei sacramentique vinculis se
sponte sub-
jure vendicat. Girald. Cambr. Hibern.
miserunt. Girald. Cambrens. Hibern.
Expugnat. lib. ii. cap. 7.
Expugnat. lib. ii.
cap. 7-
622 RELIGION OF THE ANCIENT HUSH. [CHAP.
they had into his power. And they did constantly affirm,"
saith this fabler, " that they had no other lord beside the
6
Nos hanc olim quaesturam aliquot etiam nunc jactitant. Id. lib. xiii. Hist.
10
Sane omnesinsulas, quibus sol jus- fundavit et dotavit, dicuntur ad Roma-
titiseChristus illuxit, et quae documenta nam ecclesiam pertinere. Johan. Saris-
fidei Christianae susceperunt, ad jus S. buriens. Metalogic. lib. iv. cap. 42.
Romano: 12
Petri et sacrosanctae ecclesiae, Per nostram imperialem jussionem
quod tua etiam nobilitas recognoscit, non sacram, tarn in oriente quam in occidente,
est dubium pertinere. Bull. Adrian, iv. vel etiam septentrionali et meridiana plaga,
ad Henr. n. Angl. Reg. videlicet in Jud tea, Graecia, Asia, Thracia,
11
Ad pieces meas illustri Regi Anglo- Africa et Italia, vel diversis insulis nostra
rum Henrico secundo concessit, et dedit largitate eis libertatem concessimus; ea
Hiberniamjure haereditario possidendam ; prorsus ratione, ut per manus beatissimi
sicut literae ipsius testantur in hodiernum patris nostri Sylvestrf Pontificis successo-
diem. Nam omnes insulae, de jure anti- rumque ejus omnia disponantur. Edict.
quo, ex donatione Constantini, qui earn Constantin.
624 RELIGION OF THE ANCIENT HUSH. [CHAP.
15
To Ireland also, by King Henry (le fitz
Of Maude, daughter of first King Henry)
That conquered it, for their great heresy.
14
13
Ultra oceanum vero quid erat praeter Pomp. Last, in Roman. Histor. Com-
Britanniam ? Quae a vobis ita recuperata pend. Jo. Cuspinian. in Caesarib. Seb.
est, ut illae quoque nationes terminis Munster. in Cosmograph. lib. ii.
ejusdem insulae cohaerentes vestris nutibus 15
Harding Chronic, cap. 241.
obsequantur. Eumen. Panegyric, ad Con- 16
Ibid. cap. 132.
stant.
XI.]
OF THE POPF/S TEMPORAL POWER OVER IRELAND. 625
What
the king sought for and obtained, is sufficiently
21
declared by them that writ the history of his reign. In
the year of our Lord 1155 the first bull was sent unto him
22
17
Osullevan. Histor. Catholic. Iber- Venerabilis Adriani Papas vestigiis
power to reign over them for ever and hereof they gave ;
23
Annulum quoque per me transmisit Hiberniae sibi et haeredibus suis confir-
aureum, smaragdo optimo decoratum, quo mantes, et testimonium perhibentes ipsos
fieret investitura juris in gerenda Hiber- in Hibernia eum et haeredes suos sibi in
bishops of Ireland,'
11
ever. The king also ^obtained further from Pope Alex-
" that it
ander, might be lawful for him to make which
of his sons he pleased KING of Ireland, and to crown him
27
Dignum etenim et justissimum est, ^ Perquisierat ab Alexandra summo
ut sicut dominum et regem ex Anglia Pontifice, quod liceret ei filium suum
sortita est divinitus Hibernia, sic etiam quern vellet Regem Hiberniae facere, et
|
illi
ipse
et
auctontate
haeredibus suis
apostohca
regnum
|
^^
copis et
^
regm
comtituit>
Coventrensi
sui principibus
in
M< ibid>
Regem
J*~
ejusdem anni Hig _
Hiberniae, secundum formam chartarum .
ander." And
to make the matter yet more sure, in the ,
By all this we may see how far King Henry the Second
own 37
Roman
Provincial, that Ireland was reckoned among
the kingdoms of Christendom before he was born ; inso-
much that in the year 1417, when the legates of the King
of England and the French king's ambassadors fell at vari-
ance in the Council of Constance for precedency, the
33
Ab eo impetravit, quod unus quern Philippo Rege et Maria Regina nobis
vellet de filiis suis coronaretur de regno super hoc humiliter supplicantibus, de
Hiberniae, et hoc confirmavit ei dominus fratrum nostrorum consilio et apostolic^
Papa bulla sua ; et in argumentum volun- potestatis plenitudine, apostolica auctori-
tatis et confirmationis suae, misit ei coro- tate insulam Hiberniae in regnum per-
nam de penna pavonis auro contextam. petuo erigimus ; ac titulo, dignitate,
Id. ad ann. 1185. honore, facultatibus, juribus, insigniis,
34
Quibus ipse commisit legatiam in praerogativis, antelationibus, praeeminen-
Hiberniam, ad coronandum ibi Johannem tiis regiis, ac quibus alia Christi fidelium
filium regis. Sed dominus rex corona- regna utuntur, potiuntur, et gaudent, ac
tionem illam distulit. Id. ad ann. 1187. uti, potiri, et gaudere poterunt quomodo
35
Paulus iv. nostris temporibus Hi- libet, in futurum insignimus et decora-
berniam insulam in regni titulum ac dig- mus. Bulla Pauli iv. in Rotulo Paten-
nitatem erexit. Gabutius in Vita Pii v. tium, ann. 2 et 3 Philippi et Mariae, in
36
Ad omnipotentis Dei laudem et glo- Cancellaria Hiberniae.
37 Provinciale ex archivis Cancellariae
riam, ac gloriosissimse ejus genitricis Vir-
ginis totiusque curias coelestis
Mariae, Apostolicae edit. Tomo n. Tractat. Doc-
honorem, et fidei Catholicae exaltationem, tor, fol. 344, (impress. Venet. ann. 1548.)
XI.] OF THE POPE^S TEMPORAL POWER OVER IRELAND. 629
38
Satis constat, secundum Albertum Constant. Sess. 28, MS. in Bibliotheca
Europae ; quam praerogativam regnum iii. cap. .% fol. 2f>3, edit. Ulissipon. ann,
Franciae non fertur obtinere. Act. G'oncil. 1621.
630 RELIGION OF THE ANCIENT IRISH. [CHAP.
" 40
how mad and how venomous a doctrine they did bring"
" that exhorted the
(these be the caitiff's own terms) laity
to follow the queen's side," he setteth down the censure of
the doctors of the University of Salamanca and Valladolid,
45
Herodes hostis impie,
Christum venire quid times?
Non eripit mortalia,
Qui regna dat coelestia.
'*
Why, wicked Herod, dost thou fear,
And at Christ's coming frown?
The mortal he takes not away,
That gives the heavenly crown."
45 Acrostich. de Vita
Sedul. in Hymno accepistitemporale regnum, acciperes
Christ! . etiam sempiternum. Hujus enim pueri
46
Rex iste qui natus est, non venit reges regnum non est de hoc mundo, sed per
in hoc mundo.
pugnando superare, sed moriendo mirabi- ipsum regnatur Ipse est
liter subjugare; neque ideo natus est ut etiam sapientia Dei, quse dicit in Prover-
tibi succedat, sed ut in eum mundus fide- biis, Per me reges regnant. Puer iste
liter credat. Venit enim, non ut regnet Verbum Dei est ; Puer iste virtus et sa-
thou workest thine own destruction, and dost not know it.
For thou by no means shouldst have had thy kingdom,
unless thou hadst received it from that Child which now is
born."
As for the censure of the doctors of Salamanca and
Valladolid, our nobility and gentry, by the faithful service
which at that time they performed unto the crown of
England, did make a real confutation of it. Of whose
fidelity in this kind I am so well persuaded, that I do
assure myself that neither the names of Franciscus Zumel
and Alphonsus how great schoolmen soever they
Curiel,
" Fathers of the
nor of the
were, Society," Johannes de
Ziguenza, Emanuel de Roias, and Gaspar de Mena, nor
of the Pope himself, upon whose sentence they wholly
49
Veritas propter seipsam diligenda est, et mendacia diligere, siqua forte ipsa sua
non propter hominem, aut propter ange- protulerint. Claud, in Galat. i.
50
lum, per quern adnunciatur. Qui enim John x. 16.
51
propter adnunciatores earn diligit, potest Psalm Lxxii. 19.
TO THE READER.
without my discovery.
The printed books which I cite lie as open to them
as they have done to me; neither need they our help for
AN. DOM.
530. Damascius.
540. Gildas. 680. Theodoras Campidonensis,
* vel quicunque auctor fuit Vitae
Cogitosus.
580. Venantius Fortunatus. Magni sive Magnoaldi.
592. I.
* Auctor Vitae Fursei.
Gregorius
600. Columbanus. 690. Adamnanus.
CATALOGUE OF AUTHORS CITED IN THIS DISCOURSE. 637
origine.
1130. Liber Landavensis Eccle-
731. Beda. siae, vocatus Tilo.
745. Bonifacius Moguntinus. 1140. Gulielmus Malmesburi-
Concilium Romanum II. ensis.
AN. DOM.
1
Etenim de qua re agitur, cum de quaeritur, debeatne ecclesia diutius consis-
primatu pontificis agitur ? brevissime di- tere, an vero dissolvi et considere. Bel-
cam, de summa rei Christiana. Id enim larm. Praefat. in libros de Rom. Pontif.
640 TO THE READER.
prince that ever sate upon this throne, so the most jealous
of his prerogative royal, and the most impatient of the
least diminution of the rights and pre-eminences united unto
his imperial crown. Whereby you may discern, that
easily
such as charge the taking that part of the oath of supremacy
which concerneth the king's authority in causes ecclesiastical,
with " loathsome and base abominable and blas-
flattery,
2 3
2 Pet. ii. 10, 12, 18. Jude 8, 10.
SPEECH
DELIVERED IN
OATH OF SUPREMACY.
s s
SPEECH
DELIVERED IN THE CASTLE-CHAMBER
CONCERNING THE
OATH OF SUPREMACY.
jurisdictions and
all authorities of any foreign
renouncing
prince or prelate within his Majesty's dominions.
644 SPEECH IN THE CASTLE-CHAMBER
1 2 5
1 Pet. ii.
13, 14. John xx. 23. Matt. xvi. 19, and xviii. 18.
3 1 4 6
Tim. v. 17. Tit. ii. 15. Rom. xiii. 4.
CONCERNING THE OATH OF SUPREMACY. 645
to burn incense unto the Lord, but to the priests the sons
7
Ezra vii. 26. 8
Matt. xxvi. 52. 9
2 Chron. xxvi. 18.
10
1 Tim. ii. 2.
046 SPEECH IN THE CASTLE-CHAMBER
11
As on the other side, that a spiritual we see in Sententia lata super Chartas.
or ecclesiastical government is exercised anno 12 R. H. HI. that the bishops of
in causes civil or temporal. For js not England pronounce a solemn sentence of
excommunication a main part of eccle- excommunication against the infringers
siastical government, and forest laws a of the liberties contained in Charta dc
special branch of causes temporal ? yet Fores fa.
CONCERNING THE OATH OF SUPREMACY. 647
JAMES REX.
IN
1 CORINTHIANS x. 17-
this
holy Sacrament to be as it were ignis probationis,
which would both congregare homogenea, and segregare
heterogenea, (as in philosophy we use to speak,) both con-
join those that be of the same, and disjoin such as be of
a differing kind and disposition. And to this purpose have
I made choice of this present text; wherein the Apostle
maketli our partaking of the Lord's table to be a testimony,
654 A SERMON PREACHED BEFORE THE
parable to this
To begin therefore with the first part thereof as the Apo- :
* - 3 4
John i. 6, 7. Heb. xii. 23, 24. Gal. Hi. 27, 28. 1 Cor. xii. 12, 13.
COMMONS HOUSK OF PARLIAMKXT. C55
For by one Spirit are we all baptized into one body, whether
we be Jews or Gentiles, whether we be bond or free ; and
have been all made to drink into one Spirit. Afterwards
he addeth, that we b are the body of Christ, and members in
particular ; and in another place also, that We being many
6
should have the same care one for another, 1 Cor. xii. 25.
For preventing of schism he exhorteth us, in the fourth to
7
the Ephesians, o keep the unity of the Spirit in the bond
in mind of one body, one Spirit, one hope, one Lord, one
is the disorder of our nature, that many for all this break
rank, and the enemy laboureth to breed division in God^s
house, that so his kingdom might not stand. Nay, often-
9
times it cometh to pass that the watchmen themselves,
who were appointed for the safeguarding of the Church,
10
prove in this kind to be the smiters and wounders of her;
and from among them who were purposely ordained in the
Church for the bringing of men u into the unity of the faith,
and of the knowledge of the Son of God, 12 even from among
5
1 Cor. xii. 27. e
Rom. xii. 5. domo Dei populos seduxisse, prseter illos
'
Ephes. iv. 36. 8
Cant. vi. 4. qui sacerdotes a Deo positi fuerant et
9
Cant.v. 7. prophetae. Hieron.
10 11
Veteres scripturas scrutans, invenire Ephes. iv. 13.
non possum, scidisse ecclesiam et de 12
Acts xx. 30.
656 A SERMON PREACHED BEFORE THE
13
At irepl Taiv (io'yfJLa.rwv rjTrj<reis T6 auToZs TiJav e^coQev KCLKUJV TT/JOS <r<as av-
Kai dia\eeis ird\iv dveKivovvro TOIS TOIIS a-Taa-ia^e iv. Ibid.
19
Rom. xvi. 17. 20
Gen. xvi. 12. aipeaiv fj.Tre<rclv TO rtfv KK\i]<riav
81
Gal. v. 15. OUK eXctTTov ecrri KUKOV. " I say
a"xi(ra.L
22
Vos ergo quare separatione sacri- and protest, that to make schism in the
lega pacis vinculum dirupistis ? Au- Church is no less evil than to fall
gust, lib. ii. de Baptismo contra .Donat. into heresy." Chrysost. in Ephes. Horn.
Aeyco KUI otaucc/oTV|00|uai, OTI TOV el<s
T T
658 A SERMON PLEACHED BEFORE THE
They know
26
full well that every kingdom divided against
itself is brought to desolation ; and every house divided
against shall not stand , nor do they forget the
itself
old rule, divide et impera,
" make a
politician's division,
1
and get the dominion.' The more need have we to look
herein unto ourselves, who cannot be ignorant how dolorous
solutio continui, and how dangerous ruptures prove to be
27
unto our bodies. If therefore there be any comfort of
love, if any fellowship of the Spirit, fulfil our joy; that
23 25 Psalm
Col. iii. 14, 15. cxxii. 3.
24
Psalm cxxxiii. 1.
28
Matth. xii. 25. 27 Phil. ii. 13.
COMMONS' HOUSE OF PARLIAMENT. 659
T T 2
660 A SERMON PREACHED BEFORE THE
are one body in Christ, Rom. xii. 5 ; Ye are all one in Christ
Jesus, Gal. iii. 28. And in the text we have in hand, We
being many are one bread, and one body. Why ? because
we are all partakers of that one bread ; namely, of that
34 35
2 Sam. xi. i. 2 Cor. ix. 7, 8.
COMMONS HOUSE OF PARLIAMENT. 661
36 3?
1 Cor. x. 16. 1 Pet. iii. 21. x. B. et Gratian. de Consecrat. Dist. u.
38 39
John vi. 32, 51. John vi. 56. cap. 48. Hoc est quod dicimus, ex Au-
40
P. Lombard, lib. iv. Sentent. Dist. gustino.
662 A SERMON PREACHED BEFORE THE
the Israelites
brought the ark of the covenant of
thither
the Lord of hosts, which dwelleth between the cherubims,
41
Rom. iv. 11. no word shall be impossible, that is, no
42
So the ten commandments are called thing, Luke i.
37, &c.
ten words, Exod. xxxiv. 28. With God
AllLF AME N
1
COMMONS HOUSE ()1 1' I .
663
verse 4, and yet was that no other but this relative kind
of presence whereof now we speak ; in respect whereof also
the s/iewbread is in the Hebrew named D^2H DftS the
bread of faces, or, the presence-bread. see with us We
the room wherein the king's chair and other ensigns of
are " the chamber of presence,"
state placed is called
although the king himself be not there personally present.
And as the rude and undutiful behaviour of any in that
place, or the offering of any disrespect to the king's por-
traiture, to the arms royal, or to any other thing that
or
hath relation to his majesty, is taken as a dishonour done
unto the king himself; so here, he that eateth the bread
and drinketh the cup of the Lord unworthily, is accounted
43 44 Matth. xi. 9.
1 Cor. xi. 27.
664 A SERMON PREACHED BEFORE THE
49 50
Heb.
45
1 John v. 12.
4(5
John vi. 57- 1 Cor. i. 1). iii. 14,
48 51
47 Isaiah ix. 6. John i. 12. Ephes. v. 30, 32.
COMMONS'" HOUSE OK PAUI.IAMMXT. (505
nothing; a man should never be the better, nor one jot the
holier, nor any whit further from the second death, if he
had filled his belly with it. But the manner of feeding
on this flesh which Christ himself commendeth unto us,
is
preserveth the eater from death,
of such profit, ^that it
"'
John vi. 35, 3. John vi. 50, :.l, r, 1. SB.
666 A SERMON PREACHED BEFORE THE
"4 6S
Acts iii. 21. Matt, xxviii. 20. lilies, iv. Ifi.
668 A SERMON PREACHED BEFORE THE
yet not I, but Christ liveth in me; and the life which I
now live in the Jlesh I live by the faith of the Son of God,
who loved me and gave himself for me. By faith it is that
we do 70 receive Christ, and so likewise n Christ dwelleth in
our hearts by faith. Faith, therefore, is that spiritual mouth
in us
whereby we eat the Jlesh of the Son of man, and
drink his blood, that is, as the Apostle expresseth it with-
out the trope, are made partakers of Christ; he being
by this means as truly and every ways as effectually made
ours as the meat and drink which we receive into our
natural bodies.
But you will say, If this be all the matter, what do
we get by coming to the Sacrament, seeing we have faith
and the quickening Spirit of Christ before we come hither?
To this I answer, that the Spirit is received 73 in divers
measures, and faith bestowed upon us in different degrees,
by reason whereof our conjunction with Christ may every
day be made straiter, and the hold which we take of him
firmer. To receive the Spirit not by measure, is the pri-
vilege of our Head: we that 75 receive out of his fulness
have not our portion of grace delivered unto us all at once,
but must daily look for 76 supply of the Spirit of Jesus
Christ. So also, while we are in this world, ""'the right-
eousness of God is revealed unto us from faith to faith,
that from one degree and measure of it to another; and
is,
Supper, he doth not feed us with bare bread and wine, but
if we have the life of faith in us, (for still we must re-
89 92 93
2 Cor. iv. 7.
90
1 Cor. i. 21. | Ephes.iii. 16,19. 2 Cor. iii. 6, 8.
91 94 1 Cor. xii. 13.
1 Cor. x. 16.
1
COMMONS HOUSE OF I'ARLIAMKNT.
of devils.
Whereby we may collect thus much, that as the Lord's
with idols for ye are the temple of the living God, as God
?
by his fleshly mind, and not holding the Head, from which
all the body by joints and bands having nourishment minis-
97 Concil. Laodicen. Can. xxxv. "On "OTI ey/cctTe'A nre TOV Kupiov
ov 5cT X/oi(mai/ous ey/ca-raXei7reu/ TI]V XptirTOV, TOV vlov TOV Qeov,
eKK\r)ariav TOV Geou, nai dirievai, KO.I
99 Ex his
ayyeXous ovofj-d^eLv, that is, -rote ccyye- videas, quod necessario dicen-
Xois irpoc-ed^eaQai, or, evyevQai dyye- dum est, Theodoretum haud satis feliciter,
Xois, as Theodoret expounded! these ejus pace sit dictum, assecutum esse Pauli
words of the Canon, in cap. ii. et iii. verborum sensum. Baron. Annal. Tom.
Epist. ad Coloss. i. Ann. LX. sect. 20.
t<iMMO\s IIOlsi; 01 I'AllI.I AM KXT.
1
understand the meaning of Paul's words;' and I00 that
oratories of St Michael were erected " anciently by Catholics,"
and not by those " heretics" which were condemned in t Ill-
Council of Laodicea, as he mistook the matter. As if any
wise man would be persuaded upon his bare word, that the
memory of things done in Asia so long since should be
more fresh in Rome at this day than in the time of Theo-
100
Incaute nimis, quae a Catholicis es- hanne norunt Calvinista, sintne angeli
sent antiquitus instituta, haereticis, quorum adorandi? Bellar. de Sanctor. Beatitud.
nulla esset memoria, tribuens. Id. ibid. lib. i. cap. 14.
101 102
Cur nos reprehendimur, qui facimus Hie aperte S. Jacob angelum invoca-
quod Johannes fecit? num melius Jo- vit. Id. ibid. cap. 19.
u u
674 A SERMON PREACHED BEFORE THE
any difference ?
105
103
See for this the excellent Homily of 104 1 Cor. x. 7, 8. Psalm cxxxv. 15.
106 107 Exod. xxxii. 4.
the Peril of Idolatry. Rev. ix. 20.
COMMONS' HOUSE OF PARLIAMENT. 675
Jupiters? or, when their blocks were so old that they had
need to have new placed in their stead, did they think by
this change of their images that they made change also of
their gods? Without question they must
so have thought,
if did take themselves
the to be their
they very images
gods; and yet the Prophet bids us consider diligently, and
we shall find that the heathen nations did not change their
gods, Jerem. ii. 10, 11. Nay, what do we meet with more
usually in the writings of the Fathers than these answers
of the heathens for themselves? " 108 worship the gods We
by the images."
" 109 We
fear not them, but those to whose
image they are made, and to whose names they are con-
" 110 I do not
secrated." worship that stone, nor that image
which is
"
I neither worship the image
without sense." U1
nor a but
spirit in it
; by the bodily portraiture I do be-
hold the sign of that thing which I ought to worship."
But admit they did not account the image itself to be
God, will the Papist further say, yet were those images set
up to represent either things that had no being, or devils,
or false gods, and in that respect were idols; whereas we
erect images only to the honour of the true God, and of
his servants the saints and angels. To this I might oppose
that answer of the heathen to the Christians " 112 We do :
108
Deos per simulacra veneramur. Ar- colo ; sed per effigiem corporalem ejus rei
nob. lib. vi. advers. Gentes. signum intueor, quam colere debeo. Id.
109
Non ipsa, inquiunt, timemus, sed in Psal. cxiii. Cone. 2.
112
eos ad quorum imaginem ficta, et quorum Non colimus mala daemonia
ange- :
nominibus consecrata sunt. Lact. Divin. los quos nos colimus, vir-
dicitis, ipsos et
Institut. lib. ii. cap. 2. tutes Dei magni, etministeria Dei magni.
110
Non ego ilium lapidem colo, nee Id. in Psal. xcvi.
simulacrum quod est sine sensu. 113
illud Utinam ipsos colere velletis ; facile
u u2
676 A SERMON PREACHED BEFORE THE
114
Judges xvii. 3, 13. mount Carmel, non simulacra aut templo 7
115
2 Kings x. 16, 29, 31. sed ara tantum ; so it might be that the
116
Trebellius Pollio, in the Life of Athenians also did the like, especially if
Claudius, calleth the God of Moses in- we consider that their ara misericordias
certum Numen ; so doth Lucan the God (which possibly might be the same with
of the Jews, Pharsal. lib. ii. Et dedita this) is thus described
by Statius, lib. xii.
sacris Incerli Judcea Dei. As therefore Thebaidos Nulla autem effigies, nulli
:
the Jews, by the relation of Tacitus, commissa metallo Forma Dei ; mentes ha~
Hist. lib. ii. worshipped their God in bitare et pectora gaudet.
COMMONS' HOUSI: 01 i> .\HU\MK\I 6*77
118
bidden. Secondly ,
r
122
Gab. Vasquez. de Adorat. lib. ii. gelica locum habere debet. Vasquez.
Disput. iv. cap. 3, sect. 74, 75. ibid. cap. 4, sect. 84.
23
Cum fuerit juris positivi et caeremo- 124
Matt. xv. 6; Mark vii. 9.
nialis ilia legis Mosaics; prohibitio, tern-
125
Rev. xvii. 5.
pore legis evangelicae debuit cessare, atque
126
id, quod alias jure naturali licitum et ho- Vasquez. de Adorat. lib. iii. Disput
nestum est, ut imagines depingere, et illis i. cap. 2, sect. 5, 8, 10.
uti ad adorationem, in lege evan- w Ezck. viii. 15.
680 A SERMON PREACHED BEFORE THE
to unite Christians
together in one body, hath been made
the apple of strife, and the occasion of most bitter breaches
in the Church : we may now observe again, that the same
holy Sacrament, which by the same Apostle is here
brought
in as a principal inducement to make men flee from idolatry,
is adversaries made the object of the grossest idola-
by our
try that ever hath been practised by any. For their constant
doctrine is, that in worshipping the Sacrament they should
m
latricB cultum qui vero Deo debetur, as the
give unto it
Council of Trent hath " that kind of service
determined,
which is due to the true God ;" determining their worship
in that very thing which the priest doth hold betwixt his
hands. Their practice also runs accordingly for an instance ;
really present under the forms of bread and wine, after consecra-
tion duly made ; beseeching thee of pardon for my sins, &C."
Now, if the men have concerning
conceit which these
the Sacrament should prove to be false, (as indeed we know
it to be most absurd and monstrous), their own Jesuit Coster
128
Concil. Trident. Sess. xin. cap. 5. rabantur, vel pannum rubrum in hastam
129
Tolerabilior est enim error
eorum elevatum, quod narratur de Lappis, vel
qui pro Deo colunt statuam auream aut viva animalia, ut quondam ./Egyptii,
argenteam, aut alterius materiae imagi- quam eorum qui frustum panis. Coster.
nem, quo modo gentiles deos suos vene- Ench. cap. 12.
COMMONS HOUSE OF PARLIAMENT; 681
right intention, neither will the one prove bishop, nor the
other priest; and so with what intention soever either the
one or the other doth consecrate, there remaineth but bread
still. Neither doth the inconvenience stay here, but ascendeth
upward to all their predecessors, in any one of whom if
there fall out to be a nullity of priesthood, for want of
intention either in the baptizer or in the ordainer, all the
50
Neque potest certus esse certitudine non conficiatur, et intentionem alterius
fidei, se percipere verum sacramentum, nemo videre possit. Bellarmin. de Jus-
cum sacramentum sine intentione ministri tificat. lib. iii. cap. 8.
682 A SERMON PREACHED BEFORE THE
needs confess that they are in no better case here than the
Samaritans were in, of whom our Saviour saith, 131 Ye worship
ye know not what ; but we know that what they worship (be
the condition or intention of their priest what it will be) is
bread indeed ; which while they take to be their God, we must
still account them
guilty of spiritual fornication, and such
fornication as is not so much as named amongst the Gentiles.
These, then, being the idolaters with whom we have to
deal, let us learn, first, how dangerous a thing it is to com-
municate with them in their false worship for if we will :
good man, and gave excellent counsel unto his lewd sons ;
133
yet we know what judgment fell
upon him, because his
sons made themselves vile, and he frowned not upon them,
that is, restrained them not, which God doth interpret to
134
be a kind of idolatry in honouring of his sons above him.
The Church of Pergamus did for her own part hold fast
Christ's name, and denied not his faith; yet had the Lord
135
something against her, because she had there them that
held the doctrine of Balaam, who taught Balak to cast a
stumblingblock before the children of Israel, to eat things
sacrificed unto idols, and to commit fornication. So we see
what special notice our Saviour taketh of the works, and
charity, and and faith, and patience of the Church
service,
of Thyatira; and yet for all this he addeth, im Notwith-
standing I have a few things against thee, because thou
sufferest that woman Jezebel,
which calleth herself a pro-
phetess, to teach and to seduce my servants to commit
fornication, and to eat things sacrificed unto idols.
In the second of Judges God telleth the children of
Israel, what mischief should come unto them by tolerating
137
the Canaanitish idolaters in their land :
They shall be
they should
be pricks in their eyes, and thorns in their sides, and
should vex them in the land wherein they dwelled. Now,
in both these respects it is certain that the toleration of the
idolaters with whom we have to do, is far more perilous
than of any other. In regard of the spiritual danger, where-
with simple souls are more like to be ensnared, because this
kind of idolatry is not brought in with an
open shew of
impiety, as Pagans, but is a mystery of ini-
that of the
141
Dubium non est, quin Papa possit 144
Ex hac conclusione sequitur, esse
omnes reges, cum subest causa rationabi- excusandos Anglicanos et Saxonios fide-
lis, deponere. Augustin. Triumphus, de les, qui non se eximunt a potestate supe-
Potest. Ecclesiast. Quaest. XLVI. Art. 2. riorum, nee bellum contra illos gerunt;
142
Quo exemplo satis intelligas, non quoniam communiter non habent facul-
merer! calumniam, neque invidiam epi- tatem ad base bella gerenda contra prin-
scopos illos pati debere, qui ne sub haere- cipes, et imminent ill is gravia pericula.
tico principe degant, omnem lapidem Id. ibid.
volvunt. Baron, anno 538, sect. 89.
145
Post sententiam latam omnino pri-
143
Quando adest evidens notitia cri- vatur regno, ita ut non possit justo titulo
minis, licite possunt subditi, si modo eis illud possidere ; ergo extunc poterit tan-
vires suppetant, eximere se a potestate quam omnino tyrannus tractari, et conse-
suorum principum ante Judicis sententiam quenter a quocunque privato poterit inter-
declaratoriam.Bannes in Thorn, n. 2, fici.Fr. Suarez. Defens. Fid. Cathol.lib.
146
Si Papa regem deponat, ab illis tutis et animi simultatem aperte exercere,
tantum poterit expelli vel interfici, qui- palam in hostem reipublicae irruere; sed
bus ipse id commiserit. Quod si nulli non minoris prudentiae, fraudi et insidiis
executionem imperet, pertinebit ad legiti- locum captare, quod sine motu contingat,
mum in regno successorem ; vel si nullus minori certe periculo publico atque pri-
inventus fuerit, ad regnum ipsum specta- vato. Jo. Mariana, de Reg. Instit. lib. i.
bit. Id. ibid. sect. 18. cap. 7.
147
Itaque aperta vi et armis posse occidi 148
In ejus vitam grassari quacunque
tyrannum, sive impetu in regiam facto, arte concessum,ne cogatur tantum sciens
sive commissa pugna, in confesso est. aut imprudens sibi conscire mortem. Id.
Sed et dolo atque insidiis exceptum, quod ibid, in fine.
fecit Aiod, &c. Est quidem majoris vir-
686 A SERMON PJIEACHED BEFORE THE
19
Yet poison him you may, if you list, so that the venom
be "externally applied by some other, he that is to be killed
helping nothing thereunto; namely, when the force of the
poison is so great that a seat or garment being infected
therewith, it may have strength to kill." And that such
means of poisoning hath been used, he proveth by divers
practices of the Moors, which we leave to be considered of
by who, to prove that Squires's intention of
Fitzherbert,
poisoning Queen Elizabeth in this manner was but a mere
fiction, would persuade us that it is not agreeable to the
grounds of nature and reason that any such thing should be.
Thus we see what pestilent doctrine is daily broached
by these incendiaries of the world; which what pernicious
effects hath produced, I need not
it
go far to exemplify :
this assembly and this place cannot but call to mind the
memory of that barbarous plot of the Powder-Treason ;
which being most justly charged to have " 150 exceeded all
measure of cruelty," as involving not the king alone, but
also his children, and the states of the kingdom, and many
thousands of innocent people, in the same ruin, a wicked
varlet, with whose name I will not defile this place, steppeth
forth some four years after, and with a brazen forehead
biddeth us not to wonder at the matter " For of an evil :
149
Hoc tatnen temperamento uti in hac 150
At inquies, omnem modum crudeli-
quidem disputatione licebit, si non ipse tatis excessitea conjuratio, cum et prolem
nexus, sive de fidelitate regi praestanda, sapientibus ferreum putabatur, minus sit
sive de dispensatione non adniittenda, quam stramineum. Id. ibid.
pariter dissolutos fore. Imo aliud dicam
688 SERMON BEFORE THE COMMONS.
2 TIMOTHY II. 7-
OF THE
AND THE
PROFESSED THEREIN.
XX
A SERMON,
Sp.
1
Num. x. 35. *
Psalm Lxviii. 1.
3
Ephes. iv. 8, 10.
x x2
692 A SEHMON PREACHED
up on high, both triumph over his and our foes, (he led
to
gold about it, (Exod. xxxvii. 2), than which what could be
more fit to set forth the state of our King ? for thus we
see Jesus crowned with glory and honour, Hebrews ii. 9.
Heb. ix. 4.
8
Rom. x. 4.
9
Heb. xii. 24. Psalm XL. 7, 8; Heb. x. 7.
10
Isaiah Liii. 5. Psalm cxxxii. 14, and Lxviii. 16.
11
Matt. iii. 15, and v. 17. Ps. cxxxii. 8, 9, 16; 2 Chron. vi. 41.
UKFOKE HIS MAJESTY. 693
12 16 |;
Acts x. 38. Actsiii. 21. Rev. xi.
11 18
Mark xvi. 19. Matt, xxviii. 20.
14
John xvii. 4.
I!)
Psalm i.xviii. 18.
15 20
John xvi. 28, and xix. 30. Ephes. iv. 8.
694 A SERMON PREACHED
27
begin with that, are we ourselves. Ye also as lively stones
are built up a spiritual house, saith St Peter. To this
St Paul doth here add a note of universality, WE ALL, as
87 2B 29 30
1 Pet. ii. 5. 1 Cor. xii; 13. Psalm ii. 8. Isaiah xLiii. 57.
696 A SERMON PREACHED
31
hold it not much material, so they profess the faith
a thing
of Christ, whether they do it in the Catholic communion or
out of it; or else, which is worse, dote so much upon the
perfection own part, that they refuse to join in
of their
they themselves were the only people of God, and all wis-
dom must live and die with them and their generation.
And herein, of all others, do our Romanists most fear-
are wont so much to brag of. For this woman is the par-
ticular Church of Rome; the city-church, which they call
34
the mother-church, the Holy Ghost styleth the mother of
harlots and abominations of the earth. Those peoples,
and multitudes, and nations, and tongues, are such as
this proud city reigneth over ; the Catholic-Roman Church
they are commonly called by themselves, but by the Holy
Ghost 35 the beast upon which the woman sitteth.
This woman is the head of the faction, and the very
mother of this schism, the beast ; that is to say, they that
suffer themselves to be thus ridden by her are her abettors
31
Augustin. Epist XLVIII. Quam ubi fidem Christi teneremus ; sed gratias
raulti nihil interesse credentes in qua Domino, qui nos a divisione collegit, et
quisque parte Christianus sit, ideo per- hoc uni Deo congruere, ut in imitate cola-
manebant in parte Donati, quia ibi nati tur, ostendit.
33 33
erant, et eos inde discedere atque ad Ca- Rev. xvii. 18. Ibid. 15.
34
tholicam nemo transire cogebat. Et paullo Ibid. 5.
35
post : Putabamus quidem nihil interesse Ibid. 3 and 7.
BK10HK HIS MA. IK STY. 697
she may not go beyond her line, and boast herself to be the
root of the Catholic Church, but be contented to be borne
herself by the root as well as other particular churches are.
For a stream to sever itself from the common fountain, that
may fail, and the gates of hell may prevail against them but ;
?fi
Gal. iv. 26. " Rev. xviii. 7. 38
Rom. xi. 2022.
698 A SERMON PREACHED
the Catholic Church subsist for all that, as having for her
foundation neither Rome
Rome's Bishop, but Jesus
nor
Christ, the Son of the living God. And yet this proud
dame and her daughters, the particular Church of Rome
I mean, and that which
they call the Catholic-Roman, or
the faction rather that prevaileth in them both, have in
these latter ages confined the whole Church of Christ
within themselves, and excluded all others that were under
the Roman obedience, as aliens from the commonwealth of
Israel, and strangers from the covenant of promise. The
Donatists were cried out against
by our forefathers
for
body of Christ that held by the same root there that they
did? It is a strange thing to me, that wise men should
make such large discourses of the Catholic Church, and
bring many testimonies to prove the universality of it,
so
and not discern, that while by this means they think they
have gotten a great victory over us, they have in very truth
overthrown themselves; for when it cometh to the point,
instead of the Catholic Church, which consisteth of the
communion of all nations, they obtrude their own piece unto
us, circumscribing theChurch of Christ within the pre-
cincts of the Romish
jurisdiction, and leaving all the world
beside to the power of Satan ; for with them it is a resolved
case, that " 39 toevery creature it is of altogether necessity
to salvation to be subject to the Bishop." Roman
What must, then, become of the poor Muscovites and
Grecians, to say nothing of the reformed churches in Eu-
rope ? What of the Egyptian and Ethiopian churches in
Afric what of the great companies of Christians scattered
?
39
Subesse Romano Pontifici omni hu- necessitate salutis. Bonifa. viii. in ex-
manae creaturae declaramus, dicimus, defi- travag. De majoritate et obedientia, cap.
nimus, et pronunciamus omnino esse de Unam sanctum.
I? E FORE JUS MAJESTY. 699
41
Ecclesia ex pluribus personis con- xxiii.
42
gregatur ; et tamen una dicitur propter Ephes. iv. b.
13
Ephes. iv. 11. "Ibid. 3. Episcopos, sed ut antichristi sacerdote
45
Pace sua, id est, impietatis suae imi- Hilar. contr. Auxentium.
tate se jactant ; agentes se non ut Christi
HE FORK HIS MAJKM'V. 701
" I6
thatis no other cause to be assigned of this dis-
there
traction, but that the Pope will not permit the cognizance
of the controversy unto a general council, but will needs
sit himself as the alone teacher of the point in question,
and have others hearken unto him as if they were hi>
scholars; and that this is contrary both to the ordinances
and the practice of the Apostles and the Fathers." Neither
indeed is there any hope that ever we shall see a general
peace for matters of religion settled in the Christian world,
as long as this supercilious master shall be suffered to
pendeth.
the next place, for the further opening of the
Now, in
49
to be found in several persons, "according to the measure
of the gift of Christ. So we see in a material building
that still there is but one foundation, though great disparity
be observed in sundry parts of the superstruction some ;
rooms are high, some low, some dark, some lightsome, some
more substantially, some more slightly builded, and in tract
of time some prove more ruinous than others yet all of ;
48
Aoyos aTTo6*ei/ci/us firj a\\o TI rd TT;S <r0ai, Tois
oiaerrao-ecos T^S AaTivcov e/c/c\Tj<rtas Kal uTra/couoi/Tas f-^civ Kal ori TO TOIOVTOV
rifjiiav pexpt TOV irapovTWi aiTiov ell/at, t; d\\OTplOV TtUV dirOOTO\lKti)V Kttl TTCLTpl-
TO /uj /3ou\e<r0aj TOJ/ naVov ol/cou/zei/t/cw Ktav vofjiwv Kal Trpdfceiov.
47
(ruvo^to Tjji/Tou didyvw-
d[j.(t>i<r(3tiTov/j.evov 1 Cor. iii. 1012.
48
d\\' O.VTOV ftovov SiSd-
<TLV eTTiTpeij/ai, Heb. vi. 1.
in the spiritual
building also, whether we respect the prac-
tical part of or the intellectual.
Christianity
In the practical we see wonderful great difference betwixt
Christian and Christian: some by God's mercy attain to a
50 52 53
Neh. i. 11. Acts xi. 23. Heb. v. 12.
51 54 55
Lukexiii. 3, 5; Heb. vi. 1. Ibid. v. 13, 14. Jude 3.
RKFUKK KIS MAJESTY. 703
141
Tit. i. 4. w 2 Pet. i. 1. ou<rt)s oi/T6 o iroXu irepl
58
Regula fidei, pusillis magnisque elirelv tir\eova<rev, oure o TO 6\iyov Tj\ar
communis. Aug. Epist. LVII. Toj/?}o-e. Irenaeus lib. i.
cap. 3.
59
Mms yap K<U T^S aiiTfj? 60
Exod. xvi. 18.
704 A SERMON PREACHED
I, XXII.
1IKFOUK HIS MAJKSTY.
which is the
badge and cognizance whereby the believer IN
to be differenced and distinguished from the unbeliever.
The Creed which the Eastern churches used in baptism
was larger than this; being either the same, or very little
different,from that which we commonly call the Nicene
Creed, because the greatest part of it was repeated and con-
firmed in the first general Council held at Nice; where the
first
draught thereof was presented to the Synod by Eusebius,
" M As we have
Bishop of Caesarea, with this preamble :
received from the bishops that were before us, both at our
first
catechizing and when we received baptism ; and as we
have learned from the holy Scriptures; and as we have both
believed and taught, when we entered into the ministry, and
in our bishopric itself; so believing at this present also, we
declare this our faith unto you." To this the Nicene
Fathers added a more clear explication of the Deity of
the Son, against the Arian heresy, wherewith the Church was
then troubled, professing him to be " begotten, not made,"
and to be " of one substance with the Father." The second
general Council, which was assembled fifty-six years after at
Constantinople, approving this confession of the faith, as
" 68 most ancient and
agreeable to baptism," enlarged it
somewhat, in the Article that concerned the Holy Ghost
which at that time was most oppugned by the
especially,
Macedonian heretics. And whereas the Nicene confession
proceeded no further than to the belief which we have
in the holy Trinity, the Fathers of Constantinople made it
84
KuSuk
irape\d(3ofj,ev irapa. TUJV irpo lib.i.
cap. 8. (al. 5.) et Theodoret. lib. i.
YY
706 A SERMON PREACHED
it unto us
" as that
principle in which all that profess the
faith of Christ do
necessarily agree, and the firm and ONLY
FOUNDATION against which the gates of hell shall never
prevail."
It is a matter confessed therefore by the Fathers of
Trent themselves, that in the Constantinopolitan Creed,
or in the Roman Creed at the farthest, (which differeth
68 firmum
Concil. Trident. (Sess. 3.) Symbo- et unicum, contra quod portae in-
lum fidei, quo sancta Romana Ecclesia feri nunquam praevalebunt, totidem ver-
utitur, tanquam principium illud in quo bis, quibus in omnibus ecclesiis legitur,
70 71
1 Cor. iii. 14. Ibid. ver. 15. (
tenet, quibus licet eversis fides quatitur,
72
Quaedam suntCatholicae veritates, sed non evertitur tamen. Atque in hu-
quae ita ad fidem pertinent, ut his sub- jusmodi veritatum contrariis erroribus
latis fides
quoque ipsa tollatur quas : dixi fidem obscurari, non extingui ; infir-
nos usu frequenti non solum Catholicas, mari,, non perire. Has ergo uunquam
sed fidei veritates appellavimus. Alias ve- fidei veritates censui vocandas, quamvis
ritates sunt etiam ipsaj Catholics et uni- doctrinae Christiana: veritates sint. Mekh.
versales, nempe quas universa ecclesia ('anus Loc. Theolog. lib. xii. cap 11.
YY2
708 A SERMON PREACHED
" "
3
be not altogether destroyed by them,
though the faith
they are removed off, the less necessary doth the knowledge
of such verities prove to be, and the swerving from the
truth less dangerous.
Now, from
all that hath been said two
great questions
may be resolved which trouble many. The first is, What
we may judge of our forefathers who lived in the communion
of the Church of Rome ? Whereunto I answer, that we
have no reason to think otherwise, but that they lived and
died under the mercy of God. For we must distinguish
the papacy from the Church wherein it is, as the Apostle
doth 74 antichrist from the temple of God wherein he sitteth.
The foundation upon which the Church standeth is that
common faith, as we have heard, in the unity whereof all
Christians do generally accord. Upon this new foundation
antichrist raiseth up his new buildings, and layeth upon
it not hay and stubble only, but far more vile and per-
nicious matter, which wrencheth and disturbeth the very
foundation itself. For example It is a ground of the :
Catholic faith, that " Christ was born of the Virgin Mary ;"
75
which in Scripture is thus explained God sent forth his :
gradus propositionum, per quas etiamsi quas vitam eripiunt; ita sunt quidam
fides non destruatur omnino, tameu male gradus propositionum, continentes doctri-
habet, et quatitur, et quasi disponitur ad nam non sanam, etiamsi non habeant
76
Per verba consecrationis vere et rea- nelii a Lapide Comment, in Esai. vii.
less than say, that such as these were Papists either in tluii
life or in their death members of the Roman Church
:
112
2 Thess. ii. 12. rus sit mendacii pater, non tarn en vel
ra
In ipsa Catholica ecclesia magno- effecisse hactenus vel eftecturum posthac,
pere curandum est, ut id teneamus quod ut haec doctrina Catholica, omnium Chris-
ubique, quod semper, quod ab omnibus tianorum consensu semper et ubique rata,
creditum est; hoc est etenim vere pro- aboleatur; quin potius illam in densis-
prieque Catholicum. Vincent. Lirin. sima maxime involutarum perturbatio-
cont. Haercs. cap. \\. num caligine victricem exstitisse, et irt
:;1
Quicquid vel molitus sit vel molitu- animis et in apcrta confessione Christi-
712 A SERMON PREACHED
wanings."
Thus, if at this day we should take a survey of the
several professions of Christianity that have any large spread
in any part of the world, as of the religion of the Roman
and the Reformed churches in our quarters, of the Egyp-
tians and Ethiopians in the south, of the Grecians and
other Christians in the eastern parts, and should put by the
points wherein they did differ one from another, and gather
into one body the rest of the articles wherein they all
did generally agree; we should find, that in those propo-
sitions which without all controversy are universally received
in the whole Christian world, so much truth is contained
"7 nR
Isaiah i. 0. Rom. xi. 2, 5.
jam sub antichrist! sacerdotibus Christi
n!>
Luke xi. 52.
populus non occidat. Hilar. cent. Aux-
00
Et hujus quiclcm usque aclhuc im- entium.
pietatis occasio per fraudem perficitur, ut
714 A SERMON PREACHED
preach no new faith, but the same Catholic faith that ever
hath been preached ; neither was it any part of our meaning
to begin a new Church in these latter days of the world,
but to reform the old. A tree that hath the luxurious
branches lopped off, and the noxious things that cleave
unto it taken away, is not by this pruning and purging
of made another tree than it was before neither is
it : the
Church reformed in our days another Church than that
which was deformed in the days of our forefathers ; though
it hath no agreement for all that with Popery, which is
the pestilence that walked in those times of darkness, and
the destruction that now wasteth at noonday.
And thus have I finished that which I had to speak
concerning the unity of the faith ; for the further explica-
tion whereof the Apostle addeth, and of the knowledge of
the Son of God. Wherein we may observe both the nature
of this grace, and the object of it. For the former, we
see that faith is here described unto us
by knowledge, to
shew unto us that knowledge is that
thing that is necessarily
required true in
believing; whereof this may be an argu-
ment sufficient, that in matters of faith the Scripture doth
use indifferently the terms of knowing and believing. So
Job xix. 25, / know that my Redeemer liveth ; John xvii. 3,
This eternal, that they know thee the only true God,
is life
and Jesus Christ whom thou hast sent; Isaiah Liii. 11, By
his knowledge shall my righteous servant justify many.
As, therefore, in the fundamental truths of Christian religion,
unity of the faith is required among all those that belong
to the Catholic Church, so in those main grounds likewise
there is unity of knowledge generally required among all
96 non excusa-
Necessarium necessitate medii ap- bis etiam sine culpa nostra,
pellant theologi illud, quod ex lege ordi- bunt nos ab asterna morte ; quamvis non
naria Dei sic ad salutem necessarium est, fuerit in nostra potestate ilia assequi.
ut quicunque etiam ob ignorantiam in- Quamadmodum etiam si non sit nisiuni-
vincibilem vel quacunque alia de causa cum remedium, ut aliquis fugiat mortem
id non fuerit assecutus, isnequeat etiam corporalem, et tale remedium ignoretur
consequi salutem. Greg, de Valentia, et ab intirmo et medico, sine dubio peri-
Tom. in. Commentar. Theolog. Quaest. bit homo ille. Dom. Bannes, in 2am
u. Punct. 2, col. 299. Tlla qua? sunt 2ae, Qu;pst. ii. Art. 8, col. 348.
ncccssaria necessitate finis, si desint no-
716 A SERMON PREACHED
"8
1 Cor. iii. 10. " Ephes. iv. 11. ">
2 Tim. ii. 15.
718 A SERMON PREACHED
103
to the Philippians he counteth all things but loss for
the excellent knowledge sake of Christ Jesus his Lord;
m
That I may know him, and the power of
following:
his resurrection, and the fellowship of his sufferings, and
be made conformable unto his death.
There is an experimental knowledge, then, to be looked
after beside the mental; and so is there a practical know-
l(r
in St Peter. In the first to the Romans, they that 'knew
God, because they glorified him not as God, are there-
fore said
m
not to have God in their knowledge. God
made his ways and his laws known to the children of
109
Israel in the desert; and yet he said of them, // isa
people that do err in their hearts, and they have not
known my ways. For there is an error in the heart
as well as in the brain; and a kind of ignorance arising
from the will as well as from the mind. And therefore
110
in the Hebrews,
Epistle to
all sins are termed
the
in
dyvorjimara, ignorances, and sinners ayvoovvres ical TrXa-
vwnevot, ignorant and erring persons because however ;
ledge,
113
Who is a wise man, and endued with know-
11!) 121
John iii. 14, 15. "OVTOS aKpoycavtalov Xttfou avrou
120
Heb. xi. 3. (sc. 6e/ue\iou) 'lijarov XpicrTov.
122
Heb. vi. 1.
z z
722 A SERMON PREACHED
is more
clearly made by him in 1 Cor, xiv. 20, Brethren,
be not children in understanding; howbeit in malice be
enjoy the light of the Gospel; for them that have the
means, and them that want it but, according to the mea- :
in grace ; even I2
*grow up into him in ALL things, which
123
Luke 124 iv. 14,
1W 15,
ii.52, Ephes. If*. Ephes.Jv.
UK FORK ills M. \.M:s TV.
grow apace, other graces also must hasten and ripen and
grow proportionably with it else thou mayest justly
:
suspect
that thy growth is not sound and answerable to that which
the Apostle sheweth to be in the mystical body of Christ ;
126
which, according to the effectual working in the measure
of EVERY part, maketh increase of the body, unto the
edifying of itself in love. The time will not permit me
to proceed any further, and therefore here I end.
l27
Now
the God of peace, that brought again from the dead our
Lord Jesus, that great Shepherd of the sheep, through the
blood of his
everlasting make you perfect in
covenant,
every good work to do his will, working in you that
which is well-pleasing in his sight through Jesus Christ ;
to whom be glory for ever and ever. Amen.
126 127
Ephes. IT. 16. Heb. xiii. 20, 21.
THE END.
ZZ2
INDEX OF SUBJECTS.
ABRAHAM'S bosom, what it means, 239, Aidan, Pope, the worship of angels con-
242, et seqq. demned by, 406.
Absolution, admitted in the Church of Eng- Adrian, his reverence for Scripture, 522 ;
land, 99. That absolute forgiveness of labours for the conversion of the heathen,
sins belongs only to God, formerly al- 618 ;
his character, 614.
lowed Church of Rome, 100, and
in the Alexander III., Bull of that Pope, grant-
taught by the Fathers, 101105. The ing the kingdom of Ireland to Henry II.,
priest's part in absolving, only ministerial, 626.
106, 107, 108 ; one part of this ministry Alfred, King, his knowledge of Scripture,
consists in prayer, or intercession, 109, 523.
110. Its efficacy, 112; ancient forms of, Alypius, story of his being miraculously
112, 113. These forms not indicative but healed, 382.
deprecatory, 113, 114, 115. Early forms Amalarius, the first to propound the doc-
for reconciling penitents, 116. The power trine of the corporal presence, in the
of loosing as well as binding remaineth still West, 67.
in the Church, 117. The absolving power Amphilochius, Bp. of Iconium, speech of
in the sacraments, properly God's, 119 his condemning the use of images, 439.
also in preaching, 120 123 ;
illustrated Angels, worship of, forbidden as idolatry,
condition of it, 132. Equivocation of the Antiquity, its opinions not always to be pre-
Romanists in this subject, 133. The ferred to those of the moderns, 25, 30.
efficacy of the priest's absolution de- Apollo, why called Delius and Pythius,
pends on the conversion of the penitent, 284.
134138. Repentance indispensable to Apostles, their authority universal, 648.
forgiveness, 139. Unconditional absolution Aquisgran, Council of, 162.
first used among heretics, 141 144. In Archbishops, the order existed in Ireland,
what cases penance was anciently relaxed, in early times, 587 ; elected without the
his soul, 254 said to have been raised what it states respecting our Lord's de-
;
Austin, the monk, British Bishops refuse knowledge of, the essential foundation,
to submit to, 613. 720.
Church, the, its state at present imperfect,
Baptism, what it signifies, 357. 577, 578 dissensions in, apt to arise
;
Basil, St, said to have freed Cappadocia when at peace externally, 656.
it is
Bishops, mode of their election, in early the duty of communion, 695 this duty ;
Cashel, Council of, order taken by it, for guish the Catholic verities acknowledged
introducing the use of the Roman Catho- in the Church of Rome from its corrup-
lic Liturgy throughout Ireland, 549. tions, 708. Many members of the Romish
Catechumens, what required of them by Church have lived in ignorance of its
the Church, 703, 706. abuses, 709, but none in ignorance of the
Cavaillon, Council of, opinion held there principles necessary to salvation, 710.
respecting confession, 92. Those doctrines which are truly Catholic
Cedd, Bp. severity of his life, 575. have been acknowledged in every Church,
Charlemagne, condemns the use of images, 711713. Errors in a Church do not
443. prevent its communicants from having
Chrism, in baptism, not used by the ancient a knowledge of saving truth, 713. The
Irish, 558. reformed Church still essentially the same
Christ ;
believed by the Fathers to have as when it was corrupt, 714. Unity of
descended into the lowermost hell, 256, knowledge required in the members of
et seqq. (See Hell.) What meant by the Catholic Church, 715 ; knowledge of
his preaching the spirits in prison,
to essential truths necessary to salvation,
264, 265 ; his soul like that of other men, 716. Importance of laying a right foun-
330 ; invocation of saints an encroach- dation, 717, both in experience and the-
ment upon his office of intercessor, 393. ory, 718, 719. Knowledge of Christ the
Christ the true Head of the Church, 582. chief foundation, 720, 721, on which the
His kingdom does not interfere with tem- Christian should be built up to perfec-
some points, and yet concur in essentials, Cycle, difference between the Alexandrian
21. The KoifoVio-Ta, or things gene- and that of Sulpicius Severus, 600.
rally believed in all churches, sufficient
for salvation, 712. Damascenus, John, founder of school di-
Churches, British, their separation from the vinity in the Greek Church, 65.
Roman See, 612. Deacons, the reconciliation of penitents
Cluny,' monks of, prayed for the reprobate., performed by, in early times, 116.
219. Dead, why not permitted to hold commu-
Collyridians, why so called, 412. nion with the living, 162 whether they ;
Colman, Bp. speech respecting Easter, 608. are acquainted with the concerns of the
Columbanus his reply to the offers of
; living, much controverted in former tiroes,
Sigebert, 569; rule of his monastery, 386.
574. Dead, Prayer for the, had anciently no re-
upon a shameful perversion of, 434. related to those who were gone to their
Communion, received in both kinds by the final rest, shewn from ancient authors,
ancient British, 552, 553. 169, 170, from the primitive liturgies,
Condignity, merit of, asserted by the Romish 170 and from ancient funeral ora-
172,
Church, 475, 476 ; is by some of that com- tions, 172, 173. The same proved from
munity so explained as to agree with us, the practice of later times, 174, 176, and
500. from the design of the ancient forms,
Confession, allowed in the Church of Eng- 177183. Prayers and offices for the
land, 75 ;
to God alone, sufficient, shewn dead referred to the resurrectionand last
from Scripture, 76; from the Fathers, judgment, 184 191 ;
shewn by ex-
this
78 81. In what cases it ought to be amples, 192, 193, some of them used in
made to men, 82 who ought to be se- ; the Romish Church, 195, 196. Per-
lected for it, 83 ; public, for what offences plexity of the doctors of that Church in
enjoined in the primitive Church, 84, 85, their attempts to reconcile these prayers
48. Ancient form of Confession canoni- with the doctrine of purgatory, 196, 197,
cal, not sacramental, 89. Public Con- 198. Opinions of the Fathers respecting
fession, forbidden in the East, 87, and in the state of departed souls, 198203, of
the West, 89. Various opinions on this Suarez and others of later date, 204, 205.
subject, 92. Yearly Confession to a Origin of the opinion that the souls of
priest, when and inwhat sense first en- the dead do not enter upon their con-
joined, 96, 97.; on what authority the dition of happiness or misery till after the
('rump, Henry, a Cistercian monk, silenced, The Romish Church holds the opinions
572. of Aerius, on this point, 232 ;
on what
728 INDEX OF SUBJECTS.
grounds his opinions were condemned, Forgiveness of sins, properly belongs to God
233. Division of opinion as to the efficacy alone, 100; reply of a woman to St Basil,
and propriety of prayers for the dead, respecting, 110.
233; their profitableness and even their Francis, St, vision said to have been seen by,
lawfulness denied, after popery had at- 429.
tained its greatest height, 237. Free-will, definition of, 447 see Will. :
Donatists, exorbitant power of absolution the separate state of the soul, 205, 206.
assumed by, 143. , Liturgy, quoted, 297, 309 ; use of
Dreams and visions, observations upon the the word " Hades" in it, 350.
appearance of the dead in, 379.
Dulia and Latria, an idle distinction, 403. Hades, meaning of the word, 273, 283, et
Easter, celebration of, difference on this point Arians falsely accused of rejecting it, 267 ;
Fasting, what it meant in the ancient British then philosophers, 315 320. Heathen
Church, 574 ;
virtue of, in what it consists, notions respecting the situation of Hades,
, meaning
of the phrase to be " ga- of the latter, 330338. KaTe\0e?i/ eh
thered to his fathers," 313. adov, what it signifies, 338. That Hades
INDEX OF SUBJECTS. 729
the dead, shewn from heathen authors, its inhabitants to the crown of England,
343345, from Scripture, 345347, from 632.
the Fathers, 348 351, from the Greek and Irish Church ;
the British churches, gene-
Latin Liturgies, 352. Death, how dis- rally, celebrated in early periods for
tinguished from Hades, 353355 this ; knowledge of Scripture, 522 524 ; proofs
distinction applied to our Lord, 355 357. of their care in interpreting it, 525, 526 ;
Christ descended into the place of tor- their versions of the Psalter, 527 ; in what
ment by his divine power, 358, and de- light they regarded the apocryphal writ-
stroyed the power of hell, 359. ings, 528, 529 ; taught that grace makes
Henry I., writ of his, for the consecration of the distinction between the redeemed and
an Irish bishop, 593. the lost, 530, that the will to do good is
Henry II., his title to the kingdom of Ire- from God, 531, that we are saved by faith,
land, 622, 624, et seqq. 532535, and sanctified by grace, 537,
Hildebrand, Pope, brief of his quoted, 587. 538. No traces of the doctrine of purga-
Honorius I., requires the Irish Church to tory in them, 539 541, nor of other than
conform to the general custom relative to commemorative prayers for the dead,
Hyperdulia, what, 412, 429, 430. 549; the modern use of the words mass
and sacrifice unknown in them, 550, 551 ;
Idolatry, the Church of Rome chargeable the laity communicated in both kinds,
with, 674 ;
excuse of its members, that 552, 553 do not seem to have been ac-
;
they do not account the image itself to be quainted with the notion of transubstan-
God, does not clear them, 675 678 of ; tiation, 554 558 Chrism not used in
;
the sacrament, among them, 680. them, 558,. nor sacramental confession,
Ignorances, dyvori^a-ra, all sins so called, 560. Absolution held to be ministerial
719. only, 561 ; marriage not a sacrament, 562,
Illiberis, Council of, forbad pictures to be with a brother's widow forbidden, 563.
used in Churches, 437. Their customs concerning divorce, 564;
Images, not regarded by the heathen as gods, celibacy not imposed on the clergy, 565 ;
ported by a perversion of the first com- 570, 571. Their fasts, 574; what they
mandment, 434. Images and pictures taught respecting the authority of the
forbidden in churches in primitive times, Church, 577, and the vanity of pretended
435, and condemned by the Fathers, miracles, 597 581 .
They acknowledged
436440 ; by whom first introduced, 440 ;
Christ as the head of the Church, 581,
progress of the abuse of, 441, 442 ; con- 582, and considered St Peter's authority
troversies respecting it, 443 445. Images to be shared by the other apostles, 583,
not worshipped by the ancient Irish, 547. and by every priest, 584. At what period
Innocent III. declares the corporal pre- the authority of the see of Rome was first
sence to be included in the credenda of introduced into Ireland, 585 not acknow- ;
the Romish Church, 74. ledged till a late period, 586, 587 ;
elec-
regard to the celebration of Easter, 89; prayer for, in the Romish Liturgy,
599 603. Miraculous legends relative to 182, 183.
this question, 604 607 ; synod held to Life, eternal, its worth, 484, 485.
determine it, 607 ;
British Churches main- Limbus Patrum, various opinions about, 239.
tained hostility to Rome, on this ground, That the souls of the godly were not in
612, 613, alleging the novelty of its dog- heaven before our Lord's ascension, con-
mas, 614; what period they finally
at trary to Scripture, 240 ; opinion of the
submitted, 616, 617. Such differences not fathers and ecclesiastical writers, that by
" Abraham's bosom" meant Paradise,
anciently considered of importance to sal- is
vation, 618, 619. The Pope's pretended 241250. Divers of them, however, dis-
title to temporal authority in Ireland, 621, tinguished between the receptacle of pious
confuted, 622633. souls waiting for the resurrection, and hea-
Islands ; strange claim of the Church of ven, 250254.
Rome to all Christian islands, 623. Liturgies, ancient, forms of prayer for the
, Fortunate, the same Hades, or the dead found in, 171 ;
refer to the tradition
Elysian Fields, in the opinion of the that Adam rose from the dead with Christ,
ancients, 316,321. 309, 310.
Liturgy, or public service generally, an-
Jehoiakim, 277. ciently called the mass, 550.
Jerome, a pretended miracle ascribed to, , Egyptian, prayer for the dead in,
207. 184.
Jews, a knowledge of necessary truths sur- , of the ancient Irish, its antiquity,
vived their corruptions, 713. 547 ;
said to be the same as that of the
Job, said to have been raised from the dead Gauls, 549.
with Christ, 308 ; taught the immortality
of the soul, 314. Macarius, fable of his being addressed by a
Jonas, 277. skull, 215, 216.
Magnus, in what sense he desired to be
King, power of the, essentially supreme, prayed for after death, 545.
644 ; how distinguished from spiritual Marcus, a blasphemous magician, account
authority, 644 extends to ecclesiastical
; of, 61, 62.
as well as civil causes, 645, but without Manichees, their doctrine condemned, 446 ;
the power of the keys, 646, 647. Pelagians affected to refute them, 462.
Knowledge of good and evil, the tree of, why Marriage of a brother's widow, why pro-
so called, 718. hibited, 563.
of truth, difference between a Mailros, discipline of the monks at, 578.
theoretical and an experimental, 718. Martyrs, what respect to be shewn to their
of necessary truths, essential to memory, 369; their spirits said to have
salvation, 716. appeared at the places of their memorials,
376.
Lanfranc, doctrine of the corporal presence Mass, to what services this word was ori-
Legate of the Pope, his cross worshipped, maintain that men's own merits formally
678. entitle them to eternal life, 475477.
Leo, Dp. of Rome, forbids public confession, This doctrine opposed to Scripture, 477,
INDEX OF SUBJECTS. 731
and to the sense of tho Fathers of the first Opinion, difference of, no sufficient reason
500 years, 478 487, also to that of the why a division should be made in the
theologians of the next 500 years, 487 592, Church, 657.
and to that of later writers, 492 497. The Orange, Council of, Pelagians condemned
by the schoolmen
distinction, observed there, 468, 469.
between pro mentis and propter merita, Ostmans, settled in Ireland, 591, 594.
evaded, 497 many of those who held the
;
merit of condignity so explained it as to Pall, its late introduction into Ireland, 586.
agree with them who regard salvation as Papists, danger of communion with, 682.
depending solely upon God's mercy, Pardoners, their abuse of absolution, 144.
499 502. Testimonies against the doc- Paris, theological faculty of, gives sentence
lation to the question about Easter, 604, inconsistent with the liberties of the Irish
et seqq. ;
some writers prodigal of, 607. Church, 595.
Missal, Roman, its prayers for the dead, Paul, St, challenged no right to confer the
180. Holy Ghost, 111 equal to St Peter, 582.
;
Montanists, denied the power of the Church prevalence of their opinions in the middle
to reconcile penitents, 117. ages, ibid.
Munna, founder of an Irish monastery, a Pelagius, the first to assert that the natural
Muth, mo, a name of Pluto, 341. vocation, 454, 461 ; sum of his opinions,
504 ; by whom his heresy was opposed,
Nectarius, abolishes public confession for 536, 537.
sin, 89. Penances, early, different in their original
Nice, Council of, in 787, recommends the intention from the modern or sacramen-
use of images, 443 ;
its authority rejected, tal, 560.
in consequence, 445. Peter, St, what kind of primacy to be as-
Nilus, Abp. of Thessalonica, ascribes the cribed to him, 582; was Bishop of An-
distractions of the Church to the as- tioch before he became Bishop of Rome,
sumptions of the Bishops of Rome, 700. 649.
Novatians, did not admit the ancient dis- Picus, his fraudulent corruption of the text
ciplineof penitence, 89 ; denied the of Marcus, 482.
power of the Church to reconcile peni- Plato, tradition that he was converted by
tents, 117. Christ's preaching in hell, 266.
Nun, lewd story of one, 581. Pluto, same as Hades, or death, 340342.
Pope, encouraged rebellion, 630, 633 su- ;
Oaths of allegiance, how evaded by Ro- premacy of, by what title claimed, 648 ; its
man Catholics, 687. defects, ib. proved to be frivolous, 649.
Ocean, thought by the ancients to separate Popes, that they may depose kings, taught,
the visible world from Hades, 324. 684.
Offices, divine, evil of
making their efficacy Popery, its superstitions less pernicious than
depend upon the intention of the minis- ignorance of the common principles of the
ter, 681. faith, 7 Hi
732 INDEX OF SUBJECTS.
Power, spiritual and temporal, distin- Rome, Church of, its errors introduced by
guished, 644, 645. degrees, 1 7 ; proofs of its corruption,
Prayer, one of the means whereby the 8, 9 authority supported by forged
; its
said to be found in some copies of it, 337. some of its doctrines acknowledged by
, mental, not offered to saints when Papists to have no authority in Scripture,
the custom of addressing them first grew 28; its advocates vituperate Protestants
fitableness not universal, 222 ; thought to when its authority began to extend to
be profitable both to them and to the Ireland, 585 ; testimony to its primitive
living, 223, 224 ;
in what sense offered
by integrity, 595
guilty of idolatry, 677,
;
the ancient Irish, 543 546. See Dead. 678, 679; answer to the enquiry, whe-
,
ancient forms of, 171, who lived in its com-
ther our ancestors
184, 192, 193, 211, 227, 228, 229 ; exam- munion may be saved, 708 many of its ;
ples of those addressed to the Virgin members unacquainted with its mon-
Mary, 424, et seqq. strous abuses, 709.
Priests, their power ministerial, not abso- use of the cup in it began to be withheld
lute, 124. from the laity, 4 ; ancient testimony to the
Protestants, how far they differ from the figurative sense of our Lord's words re-
Paul, as designed to "try men's works," stories respecting the corporal presence,
the Great, 161, but neither by him, nor defended by ancient writers, 69 73 ;
by any other doctor, for many ages after, when the doctrine of the corporal pre-
in the modern sense, 162165 rejected ;
sence became established in the Romish
by the oriental churches, 166, 167 ; way Church, 74 ;
two parts in a Sacrament,
prepared for it by praying for the dead, 661 ;
Christ truly received in, 664, not
with prayer for the dead, 546. they signify, 54; the remission of sins
included in them, belongs properly to
Quartadecimans, to whom the term was ap- God, 119; in what sense they are signs,
662.
plied, 611.
Sacrifice, in what sense the term was used
Real presence see Sacrament. in the British Churches, 551.
Resurrection, first and second, how under- Saints, whether they are admitted
to enjoy
stood by some of the Fathers, 190, 191. the divine vision before the day of judg-
Rheims, divines of, declare good works to ment or not, long controverted, 373 375.
be the meritorious cause of salvation, 476, ,
Communion of, in what it consists,
503. 654 ;
its uses, 655 ;
what it implies, 659.
INDEX OK SUBJECTS, 733
Saints, invocation of, why excluded, 3(i'2 ; Soul, in Scripture, sometimes put t'oi tin-
that made by the Romanists, 696. their first reception among Christians, 36 ;
Schoolmen, opinions of, respecting absolu- agreement between the Roman Catholics
tion, 131, 148. and some ancient heretics, in regard to,
Scriptures, not refused to the laity, in the 37 ; promoted by the monks of the middle
early ages, 9 ; their testimony to be pre- ages, 38.
ferred to that of the Fathers, 10, 11 ; bold- Trajan, said to have been delivered from
ness of the Romanists in appealing to them, hell by the prayers of Pope Gregory,
28 ; their authority may not be transferred 213.
to tradition, 31, 32; their sufficiency as- Transubstantiation, 1317 ;
the real ques-
serted by the Fathers, 3238 ; by what tion in regard to whether bread be
it, is,
steps they came to be denied to the laity, turned into Christ's body, 42 ; at what
39,40 ; much studied in the British Islands, moment the change of the elements is said
Sedulius, Ccelius, uncertain who he was, been known in the ancient British Church,
555. 554 558. Transubstantiation, a kind of
gate by the British, 525. its catechism enjoins the worship of images,
Serenus, Bp. of Marseilles, images destroyed 431. See Sacrament.
by, 442.
Sheol, "riKtt>, meaning of that word, 275, 276, Union with Christ, consists in having the
who prayed to the Virgin, 423. munion with Christ the foundation of it,
Smyrna, testimony of the Church of, re- 660 distinguished from an union of policy,
;
Wilfrid, his speech respecting the observ- of Vitalis respecting the will, 463, 464 ;
ance of Easter, 609 ; chosen Archbishop of the Semi-Pelagians, 465. Freedom, in
of York, 610. the Pelagian sense, anciently condemned
Will, freedom of, not denied by Protestants, by the see of Rome, 468, 469.
445, but understood by them in a limited Works, cannot deserve eternal life of con-
sense, 447. Works proceeding from an dignity, 501. See Merit.
evil will cannot be good, 448450. The of the heathen, by what means
natural will cannot choose good, 453 ; vitiated, 449, et seqq.
evasive senses in which he understood the Zoroaster, fiction of his return to life after
Ml frick, "
70, 75. Hell," 287.
.i-Elius Lampridius, 437. Andrew, Abp. of Cassarea, opinion of the,
Aerius, the heretic, objected, against the Greek Church respecting the separate
Church, the unprofitableness of prayer state of souls, ascribed to, 208.
for the dead, 221. Andrew, Bp. of Crete, his opinion respect-
Agapetus, 489. ing the soul's descent into Hades, 333.
Agobardus, 443, 444. Anselm, 147, 429 taught that none can be
;
Alcuin, his opinion respecting confession, saved by his own merits, 493, 494, 587.
92; prayers for the dead compiled by Anthony, St, 39 ; preached against human
him, 180, 185. merit, 484.
Ambrose, St, ascribes the office of for- grounds the profitableness of prayer for
the the dead, 231.
giving sins to Christ alone, 105;
, 216, 217, 360, 432, 474.
ministry of it to the priest, 107, 108 : his
of torment, 257, to give liberty to them God alone, 103 ; opinion respecting the
that were there, 304 believed that Job
;
state of souls, 154 explains why our
;
specting penance, 117 > allows the priest's asserts the sufficiency of Scripture, 35 ;
fore thecoming of Christ, 253 concern- ; eating really and sacramentally, 48, 49 ;
ing the appearances of departed saints, understood the body of Christ to be spi-
378. ritually present in the Sacrament, 58 ;
736 INDEX OF AUTHORS CITED.
requires public confession for notorious regarding prayers for the dead, incon-
offences, 84, 85 ;
defines the respective sistent with a belief in purgatory, 174.
offices of the Holy Ghost and the mi- Bede, 245, 264, 293, 490, 522, 524, 544, 552,
nister in forgiving sins, 107 ;
ascribes the 553, 560, 567, 570, 573, 601, 604, 605,
sacramental power in baptism to God 608, 612, 614, 615, 619.
alone, 119 ; power of absolution limited Begging of monks, reproved, 571.
by, 130, 134 ; reproves its abuse, 142 ; Bellarmine, endeavours to reconcile the
teaches in what cases penance may be ancient mode of praying for the dead
relaxed, 145; opinion respecting the with the doctrine of purgatory, 184, 185,
" fire" which to
" men's works,"
is try 187; opinion of, respecting the souls of
159 on intercession for the dead, 176,
;
the fathers, 240. Instance of his unfair-
178, on the state of the soul between ness in controversy, 290, 292 ; reason as-
death and the resurrection, 199, 200; signed by, why the invocation of saints
" Abraham's bosom" ex-
the meaning of is not commanded in the Old Testament,
images, 438; asserts the freedom of the writer, concerning the Eucharist, 17, 18,
will, 447 ; denies that works not done 69 ; employed to write on that subject,
in faith can be truly good, 450; refutes 68.
the Pelagian notions concerning grace, Biel, Gabriel, 149, 388, 391, 395.
455, 456, 457, 458, 459 controversy with
; Binius, a canon corrupted by, 469.
Vitales, 463, 464 ;
with the Semi-Pela- Bishop, Dr, his censure of a Protestant
gians, 466; teaches that we may regard opinion refuted, 336.
God as our debtor, not in consequence of Bonaventure, 115 ; prayers composed by,
our merits, but of his promise, 485, 486. for the worship of the Virgin Mary, 424,
Augustine, 15, 20, 25, 27, 54, 64, 108, 109, et seqq.
123, 217, 239, 291, 298, 308, 353, 374, Boniface, Abp. of Mentz, 524.
383, 384, 403, 405, 441, 472, 479, 495, Boniface, election of an archbishop de-
496, 531, 575, 675. scribed by, 589.
Azorius, 232, 403, 433. Boverius, 430.
Bradwardine, complains of the prevalence
Bangor, monks of, their laborious life, 573. of Pelagianism, 471 opposes the doc-
;
34, 39 ;
his opinion of oral confession, 80, count of his life, 543.
83 ; limits the priest's absolution, 130 ;
British Islands, celebrated in early times
his definition of prayer, 404. knowledge of Scripture, 523, 524.
for the
Cajetan, 5, 30, 342, 430. our Lord's descent into hell, 259, 262,
Campion, 585, 591, 622. 263 condemns the use of images, 435.
;
Chrysostom, St, places the preference of opinions of his irreconcileable with pur-
tradition to Scripture among the marks gatory, 151.
of antichrist, 38 opinion respecting the
; , 57, 169.
spiritual presence of Christ in the Sacra- Cyril, St, (of Alexandria) maintaining the
ments, 59 ;
extracts from his writings, sufficiency of Scripture, 36, teaches that
against auricular confession, 77, 88 ; to forgive sins appertains to God alone,
maintains the exclusive authority of God, 103, 107 opposed the doctrine of purga-
;
in the forgiveness of sins, 105 ; intention tory, 160; believed that Christ by his
of the ancient Church, in praying for the preaching emptied hell, 261, 360.
dead, 178 his opinion regarding our
; , 248, 333, 347, 350, 487, 673.
Lord's descent into hell, 301, 307 ; taught Cyril, St, (of Jerusalem) 306, 350.
that the intercession of the living may
enhance the glory of departed saints, 210, Damascen, John, 404, 445.
212 uses the word " hell" in the sense of
; Damianus, Peter, 220.
the grave, 305 answer to an enquiry, in
; Didymus, 480.
what place it is situated, 326 admoni- ; Dionysius, 343, 357.
tion respecting the saying of the possessed, Diphilus, 316.
respecting dreams, &c. 380, 381 ; teaches Durand, 96, 218, 500.
the propriety of directing prayer imme-
"
diately to God, 396, 398, 399, and that Ecclesiastical Hierarchy," opinions of
our own prayers are more efficacious than the writer of that work, in
regard to
those of others for us, 400, 401, 402 ; con- prayers for the dead, 234, 235, 236 ; con-
demns the invocation of saints and angels, demns the worship of the Virgin, 413.
406 ; opposed to the doctrine of merit, Eddi, 607.
483 ;
his testimony to the respect paid to Egilwardus, 599.
Scripture in the British Islands, 522. Elias Cretensis, 490.
, 107, 109, 171, 247, 253, Ennodius, 488.
254, 334, 340, 348, 404. Epicharmus, 318.
Claudius, the sense in which faith was un- Epiphanius, what answer he gives to the
derstood the British, explained by,
among opinion that prayers for the dead are un-
535 ; opinion of this writer respecting profitable, 221 , 222, 223, 224, 225 ; strange
absolution, 561 explains the virtue of
; speculation of his respecting the resur-
fasting, 575 ;
sentiments of, respecting rection of Adam, 311 ; tears down an
the foundation of the Church, 582, image, 439 his opinion against the Ca-
:
into the place of torment, 257 ; that works opinion respecting the separate state of
not performed in faith may yet be good, the soul, 154 explanation of the meaning
;
"
453. of Abraham's bosom," 251, 252 ; of our
, 43, 488. Lord's descent into hell, 331.
, 78, 302, 304, 325, 713.
Callus, 530, 569. Hippocrates, in what sense he uses the word
"
Gelasius, 60, 236. Hades," 283, 284.
Gellius, 354. Hippolytus, the Martyr, opinion respecting
Gennadius, 160. the authority of Scripture as opposed to
condition, 153 ;
his opinion respecting our to God alone, 101 ;
his description of the
Lord's descent into hell, 301. state of the soul between death and the
-, 369. resurrection, 332.
Nyssen, sentiments respecting tra- ,22,62,355.
dition, 35 ; against the necessity of con- Isidorus Pelusiota, 656.
fessing to men, 79 ;
on our Lord's descent Isocrates, 372.
into hell, 300 ;
his dialogue with Macrina Ivo, Bp. of Chartres, 147.
on the place of departed souls, 326, 327 ; ,211.
his definition of prayer, 404; condemns
the worship of any creature, 409, 410. Jacobus de Everbaco, 501.
, 82, 250, 251 . Jacobus de Graffiis, 434.
INDEX OF AUTHORS CITED. 739
Jerome, opposed to the authority of trad Marcus, his opinion against the doctrine ot
tions, 35 condemns rash absolutions, 130
; ; human merit, 482.
limits the efficacy of absolution, 135 ;
Master of Sentences, see Lombard.
account of the origin of its abuse, 141 ;
Maxentius, 453.
his opinion of the state after death, 156 ;
Maximus Tauriensis, 80, 293, 377.
denies the utility of prayers for the dead, Medina, teaches that it is lawful to pray for
233 ;
held that our Lord descended into things which will certainly come to pass,
the lowermost hell, 256 what he meant 186 ; perplexed attempts of his to recon-
;
by Hades, 328; rejects the doctrine of cile the ancient prayers for the dead with
human merit, 481. the doctrine of purgatory, 196, 197.
, 9, 58, 102, 264, 330, 340, 351, 377, Mendoza, 198, 232, 280.
385, 451, 477, 505, 522, 525, 536, 547, Michael of Bononia, 98.
562. Minucius Felix, 436.
Johannes Diaconus, story relative to the More, Sir Thomas, supplication of the souls
corporal presence, related by, 63. in purgatory, 151.
John of Salisbury, 623, 626. Moschion, 318.
Jonas, 524, 553, 620.
Josephus, states the opinions of the Jewish Nectarius, 352.
sects respecting the place of departed Nennius, 526, 565, 588.
souls, 321. Nicephorus, Gregoras, 333.
Justin Martyr, 55, 154. Nicetas Choniates, 315.
Nicetas Serronius, 405.
Lactantius, 316, 333, 351, 436. Novatian, 103, 333 ; infers the divinity of
Lawrence, Bp. of Novaria, 91. Christ from prayer being addressed to
Leo, 303, 331, 384. him, 370.
Lombard, Peter, ( Master of the Sentences)
on the priest's power of absolution, 125, (Ecumenius, 494.
131, 148 questions whether the saints
; Olympiodorus, opinion respecting the state
hear the prayers of suppliants, 387 ; in of the soul immediately after death, 161.
what sense prayers should be made to , 285,
335.
them, 392. Optatus, 105, 106, 128.
,104. Origen, opposed to tradition, 33; distin-
Lorinus, 313. guishes between the typical or symboli-
Lucian, 321. cal, and the true body of Christ, 47, 56 ;
Lucretius, his argument for the existence of his advice respecting confession, 83, 86 ;
Hades, 326. opinion about the separate state of souls,
Lyranus, 288, 292. 201 ; dialogue on the subject of the rich
man and Lazarus, 241 sentiments on our
;
Macarius, distinguishes between a real and Lord's descent into hell, 260; believed
sacramental eating of Christ's body, 49, that departed saints assist those on earth
58 ;
his opinion of the future state of the with their prayers, 365, but teaches that
soul opposed to purgatory, 155. we ought not on that account to pray to
,306,481. them, 366368; infers the divinity of
Major, 149. Christ from his being addressed in prayer,
Maldonat, limits the authority of the priest 370 ;
use of images condemned by, 435.
in absolving, 130 doubts what is meant
; , 46, 249, 279, 297, 310, 356, 479.
"
by Limb us Patrum," 239. Osbern, 175.
, 475. Osullevan, 599, 601, 625.
Manilius, 319. Otto Frisingensis, 164.
Mantuan, 615.
Marcion, the first that assigned a place in Pacianus, opinions on absolution, 129.
hades to the Fathers, 241. Pagnin, 289.
Mariana, teaches that it is lawful to take Palladius, 215.
away the life of a tyrant, 685. Panormitan, 98.
Marianus, 536. Paschatius Radbertus, 17, 62, 68.
740 INDEX OF AUTHORS CITED.
Pelagius, Alvares, condemns the abuse of quoted respecting the sacramental ele-
confession, 144. ments, 556.
Pererius, 26, 280. Sedulius, 521, 526, 537, 547, 562, 563, 630.
Pesantius, 381. ,(Ccelius),his opinion regarding
the
Petrus de Alliaco, 497. bread and wine in the Sacrament, 556.
Petrus Blesensis, 494. Semeca, on the necessity and origin of con-
Petrus Cluniacensis, 237.
fession, 97, 98.
Philo Carpathius, 302. Seneca, 276.
Philo Jud26us,241. Severus, Bp. of Antioch, 272.
Pighius, 373. Sigebertus Gemblacensis, story related by
Pindar, 285 ;
his opinion with respect to a him, 218.
future state, 318. Simeon Metaphrastes, monstrous story told
GENESIS.
i v 7
INDEX OF TEXTS. 743
ISAIAH.
744 INDEX OF TEXTS.
1 CORINTHIANS.
x 7 8
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